A LEARNED AND GODLY SERMON Preached on the XIX. day of December, Anno Dom. MDCXXXI. at the Funeral of Mr. ROBERT BOLTON Bachelor in Divinity and Minister of Broughton in Northamptonshire. By Mr. NICOLAS ESTWICK, Bachelor in Divinity, and sometimes fellow of Christ's College in Cambridge, and now Minister of Warkton in Northamptonshire. LONDON, Printed by GEORGE MILLER dwelling in Blackfriars, 1639. flock of sheep without a particular shepherd; and if thou hadst leave to name his successor, thou mightest seek from one end of the land to another in thy choice, and yet not find in all points a man matchable to him; he was a bright and a shining lamp, if any of thy inhabitants do sit in darkness, their ignorance is altogether inexcusable: he lifted up his voice in this place many years together like a trumpet; if any of thy inhabitants are not awakened out of the sleep of sin, they may now go on more securely in this dead sleep; The loss of a good Minister. but woe to them, it will be easier for Sodom and Gomorrah at the day of judgement than for them. I pity your case (good friends) and bewail your loss: but why do I name your loss? It is my loss, and a common loss, we are all of us sharers, though not all alike in this judgement. LORD, that thou shouldest suffer such a wretched sinner and an unprofitable servant of thine as I am yet to live, and deprive the visible Church of so worthy an instrument of thy glory as M. Bolton! Holy Father, we may think, had it stood it with thy holy pleasure, that it had been good for thy Church, if his life had been spared with the loss of many of ours: he was a deep channel, in whose justly deserved commendations the streams of eloquence which in former ages flowed from those great and godly Orators, the two Gregory's both of Nazianzum and Nyssa, from great Basil and golden-mouthed Chrysostome, from S. Ambrose and S. Austin, might have emptied themselves, and yet not over-flowed the banks: and what do I then come hither with my distracted thoughts and trembling heart, which if ever I had any gift in encomiasticall and laudative Orations have many years since willingly neglected it, and so lost it. As Gregory Nazianzen spoke of his Basil, I have for my part as great reason to speak of our sometimes dear and now blessed M. Bolton: I admired him while he lived, and honoured him in my heart; & to speak of his excellencies wherewith the LORD had plentifully enriched him, is a burden too heavy for my shoulders, and a very hard task for those who do nothing else but study Oratory: all that I can speak in the praises of this godly man, falls short by many degrees of his worth, whose memory is precious, and shall be kept green and flourishing as the rod of Aaron laid up in the Tabernacle. THE TEXT. PHIL. 1. 23, 24. I desire to be dissolved— THe Apostle S. Paul was in a straight, Paul's strait. or divided betwixt two affections, carried to different objects, and they were in a sort contrary; one way he was drawn with a desire to be with CHRIST, far from the Philippians, even as far as Heaven is from earth; another way he was drawn with a desire to continue with his beloved brethren warring on earth, and to be for a time far removed from CHRIST; the necessity of his brethren did move him to desire the latter; his great love to CHRIST did incite him to long for the former: betwixt these two affections the Apostle had a conflict, and he was so perplexed, that he knew not whither to turn him, he knew not what to choose. He was as iron betwixt two loadstones, drawn this way first, and then that way. We read that David was on a time in a great strait, 2 Sam 24. 14. but apparent were the differences betwixt the present perplexity of this our Apostle, and that of David; david's was in regard of evils proposed, this was for the enjoying of good; his necessity was touching evil which could not be avoided, but the Apostles was free and voluntary; his perplexity somewhat concerned himself, the shunning of his own evil; but the Apostles was for the good of others, which was joined with his own hurt. Behold here as in a perspective a heart truly Apostolical, wherein he showed at once both great love to CHRIST, desiring to be with him, and withal great love to his brethren, desiring to abide with them for their profit. I begin with the first of these, Sum. Paul's desire in respect of himself; wherein are observable three particulars. 1. Parts. The desire itself, and that was to depart or die. 2. A reason implied of this his desire, for than he should be with CHRIST. 3. His censure or judgement of that estate, to be with CHRIST, it's best of all: Let us open the words first, and then raise Observations out of them for our edification. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) it is word for word, Exposition. having a desire, and this is somewhat more than simply to desire, for it noteth a vehement, earnest and continued desire, a desire which is in action and working till we have our desire accomplished, whereas to desire simply may be a sudden motion or momentany passion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Some translate the word passively, Tertullian renders it recipi, l. de patientia, pa. 8. others to be dissolved or loosed, and it is done when things mixed and compounded are resolved into their parts and principles, now because the soul is (as it were) included in the body, and cannot enjoy CHRIST fully till that composition by the body be resolved by death, therefore doth S. Paul earnestly desire this resolution. 2. Or it may signify to return, as the word is taken elsewhere, Luk. 12. 36. the LORD will return from the wedding, which sense is not dissonant from the scope of this place; for the spirit being freed from the body, returneth to GOD that gave it, and what else doth the Apostle now desire, but to return unto CHRIST by whom he was sent to preach the Gospel? 3. It signifieth to lose anchor, or as Chrysostome renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flit or to change our place, and so it's a metaphor from mariners, importing a flitting or sailing from the state of this present life by the ship of death to another port, to sail (as it were) from one bank to another. It is not much material which reading we follow, they all of them do agree in the main point and substance, and do afford an observation which might be enlarged and set forth with variety of colours, and strengthened with long discourses, but as they which have a long journey to go, and but a short time allowed them, must make but a short stay in any one place, and as Painters many times use only to draw out the heads and superior parts of men, leaving all the other parts & lineaments to be proportionably supplied by the wise beholders, even so must I at this time propound only some general heads of several points without any large amplifications, and leave them and the rest to your private devotions. Death will unavoidably surprise us: Doct. 1. Which is a resolution or dissolution of this exquisite frame of man, Death cannot be avoided. it is the dissociation of parts united together, it is the taking away the structure and the fashion of this house of clay, 2 Cor. 2. 5. We must needs die, and then we are as water spilt on the ground which cannot be gathered up again, 2 Sam. 14. 14. as the wise woman of Tekoah spoke to the King; Eccles. 8. 8. No man hath power over the spirit in the day of death, neither is there any discharge in that war, all must fight with death, and death will conquer all; our souls and bodies now met together in this near conjunction, though dear friends must be separated each from other until the day of the general resurrection, and keep them now as charily from dangers as we can, yet will these earthen brittle, vessels be broken asunder, which all sorts and ranks of men are bound to look for at all times, Psal. 62. 8, 9 Surely men of low degree are vanity, and men of high degree are a lie, to be laid in the balance they are altogether lighter than vanity, a marvellous debasing of all men! Let men be put in one end of the balance, and vanity in the other, and the Psalmist doth assure us that vanity will weigh down man, and man is lighter than vanity itself. job sets out his life by comparing his days to a swift ship, and to an Eagle that hasteth to the prey, Life swift. yea and he further saith, job. 9 26. v. 25 they are swifter than a post, than the birds in the air, the ships on the sea, & the swift post on the land, all these do proclaim and preach a Sermon to us of our mortality, and that this lamp many ways may be extinguished; experience showeth us that death puts no difference, the young do die as well as the old, Job 3. 14, 19 the strong as well as the weak, the Kings and Counselors of the earth as well as beggars, the Physicians themselves as well as their patients, and death is hastened by infinite diseases, whereunto all the living are subject, and these are within us, and a thousand accidents to further death without us, and which is the foundation of all our evils, by our own sins, whereby we do provoke the LORD of our lives to anger, and do walk every day over a mine (as it were) of gunpowder, subject every moment to be blown up by the LORDS displeasure: Cyprian de mortal. and S. Cyprian excellently showeth the declining state of the world, how the strength of the husbandman in the field, of the mariner on the sea, and the soldier in the camp is weakened; Benefits of short life. canos videmus in puer is: and it is well for us that our lives are shortened, and that our days do not ordinarily attain to the tenth part of those that lived before the flood, and that both in regard of the wicked, and the godly. First touching the wicked, to repress their outrage and impudency in sinning; this very thought that they may die ere long, and cannot live very long, in reason should abate their violent and exorbitant courses, if they are transcendently wicked now when death is at hand, what Nimrods' would they be if they had in the ordinary course of nature, eight or nine hundred years before them to live in? If their damnation now shall be most dreadful, how much more intolerable would it then be, Chrysost one observes it as a work of mercy to sinners to die spee dy, Home lib. 29. in Gen. the number of their sins adding fuel (as it were) to the fire of hell, and the LORD in justice measuring out to them a proportionable degree of vengeance to their sins▪ hence will their accounts be so much the easier, Quo e●●●t vita diuturnior, co fieret culpa numerosior. Amb. de Bono Mortis. c. 4 & long illis plus damnatio profuisset ne incrementa facerent peccatorum idem ca 7. ejusdem libri. and their stripes so much the fewer. And this makes likewise very much for the exceeding comfort and good of distressed Christians; infirmities, temptations, poverty, reproaches, grief of passion for their own and of compassion for their brethren's miseries are a great burden to them, how much heavier would it be if this burden was to press them down many hundred years together? this much alleys their sorrow, that all these evils are but as clouds which soon ride away, or as a tempest though violent yet not permanent, Heb. 10. 34. & 37. a sharp yet but a short winter, here is our Scripture comfort, Use 1. the time to bear them is but short. This consideration of our mortality should in reason move us to seek to Heaven for help that we may effectually remember our condition: Mortality fits for Heaven. the holy servants of GOD our precedents herein have prayed to the LORD for this purpose: thus did Moses, teach me to number my days, Psal 90. 12. thus did David, make me LORD to know mine end: Psal. 39 4. in their blessed steps let us tread, and their example let us follow; it is a wonder that we should need to be remembered hereof, that we should be such strangers in the world, but there is need of that proclamation still to sound in our ears, all flesh is grass, Esay 40. and the beauty of it as the flower of the field: were we indeed as Adam was at the beginning of the world who saw no spectacle of death before his eyes, we might have some probable excuse if we thought not of our departure: but what can we allege for ourselves when we have had the experience of all ages? Go into any part of the world, Zach. 1. 5. and ask them in the Prophet's words, your fathers where are they? and do they live for ever? Even this place and this meeting do preach unto us our mortality. Where are those Epicures in Esay, which promise to themselves continuance in their desperate ways, Esay 56. 12. To morrow shall be as this day and much more abundant, nay and which is more abominable, do take occasion by the shortness of their lives to eat and drink, because to morrow they must die: Esay. 22. 13. Come on therefore (say they) let us fill ourselves with costly wine, Wisd. 2. 6. and ointments, and let no flower of the spring pass by us, let us crown ourselves with rosebuds before they be withered, let none of us go without part of our jollity, let us leave tokens of our joyfulness in every place, for this is our portion. These sinners are likely to see the days when they shall wish themselves toads, serpents or any loathsome creatures, rather than men and women, and yet as desirous as they shall be of that exchange of their estate they shall not have it, but shall remain woeful men and women for ever. This Doctrine serveth likewise for the reproof of those who neglecting principally to depend on the immortal GOD, 2. A vanity to depend on mortal men. do sinfully rely on others which are mortal like themselves; thus the Subject relieth on the Sovereign, the servant on his Lord and Master, the wife relieth on her husband, and the children on their parents, and all this is done contrary to our duty? Trust not in Princes nor in the sons of man, Psal. 136. 3. and why so? There is no help in them: their breath goeth forth, and they return to their earth. Truly they are like the running waters, our dove, i. e. our faith can find no rest for the soles of her feet in any of the sons of men, such hope is like the house of a spider, job. 8. 13. one sweep of GOD'S bosom will easily make both the objects of their hope and their hopes to be in the dust: it is as a broken reed to lean on; it will both deceive and pierce them: Ezek. 10. 19 the whole world runs on wheels, look Eastward, or in the West, North or South, you shall see nothing but inconstancy in all the parts thereof. Oh how safe and happy then are they which make the God of jacob their help, Psal. 146. 4. and whose hope is in the Lord their God. whose hearts and eyes are fixed upon him; how hard soever the world goeth with them for the present, all shall be well assure yourselves with such in GOD'S good time; he will provide all shall be well, he will help the husband, he will comfort the wife, he will guide the servants, he will preserve the goods; yea rather than it should be undone, (with reverence be it spoken) he will rock the cradle, they are the words of the learned Martyr B. Hooper. Fox Acts, page 1480. This doctrine doth check all vain glorious & proud persons, 3. Vainglory checked. which Narcissus-like, do dote on themselves; their own beauty, or strength, or any ornament of the body, which may like jonas his gourd in one night be withered. Who is more odious in our sight than a proud beggar? and nothing is more hateful in GOD'S eyes than a proud man or woman, who are but meat for the silly crawling worms to feed upon, and if thou knowest not thyself, Greg. Nyss. in Mat. 5. Beati pauperes spiritu. Ser. de Beat. go to the graves of those which have been most lovely and beautiful in their days; in that picture and glass mayst thou view thyself, there mayst thou behold the mysteries of our nature, as Gregory Nyssen speaketh, and excellently enlargeth this point. Hast thou not (saith he) seen a heap of dead men's bones? hast thou not seen their skulls without flesh, a grim spectacle to behold, the very eyes being wasted and turned into dust? Hast thou not seen their mouths (as it were) grinning and showing their corrupted teeth and their other bones lie scattered in the grave? If thou hast seen these thou hast in them seen thyself: where are the tokens of flourishing age? where are those beautiful cheeks? where is blood and colours in the lips? what is now become of those sparkling and lovely eyes? what of the comely nose placed in the midst of the cheeks? where are those locks of hair which were wont to adorn their heads, etc. what is become of all those things which do increase thy pride? Tell me, what dream is more vanishing, what shadow more flitting than is thy beauty, or any other thing whereof thou gloriest? Fourthly, those also are to be reproved which are earthworms, 4. Covetousness checked. and do labour inordinately and immoderately for transitory riches, which are careful for very trifles, and careless for matters of greatest consequence, which toil uncessantly for an estate to leave to posterity, and are compared by Bartholomeus, to children following butterflies, they must sometimes go out of the way in their pursuit, they may miss, Job. 1. 20. and if they catch, it's but a fly to besmear their hands, Naked we came into this world, and whatsoever we have gotten here, we must leave it all behind, for naked shall we go out of the world. Knolls Turkish Hist. p. 73. Saladine a Mahometan the great Turk may teach Christians a good lesson; he caused a Proclamation to be made by one of his Priests, a shirt fastened to a spear in manner of an ensign, saying, this is all that Saladine Conqueror of the East caries away with him of all his riches: indeed it is not all, they carry with them a guilty accusing conscience, which will extort from parents' curses to their children, because that they to make them rich, became Usurers, unmerciful Landlords, deceitful in their dealings, and worldly minded, we can pity others in their miseries, and shall we have no compassion on our own souls? shall our own souls now be vile to us, in comparison of which all the kingdoms of the world are but trifles? for what shall it profit a man to win the whole world and to lose his own soul? or what recompense shall a man give for his soul? Mat. 16. 26. if the soul perisheth, than all the world is gone with us. This Doctrine should teach all sinners a point of spiritual wisdom, 5. Deserre not repentance. not to defer their repentance and seeking to make their peace with God: the children of this world are wise in their generation, that if they be tenants at will and courtesy, and certain ere long to be thrust out of their houses, they would look abroad to provide elsewhere, they would run all the country over to get an assurance of an earthly house, and will not thou while thou mayest provide for the eternal welfare of thy soul? if a man was hungry, and had twenty or thirty dishes set before him, and he knew poison was in one of them, the danger of that would make him be afraid of the rest; & thou hast a desire to live twenty or thirty years that in possibility are before thee; which thou mayst happily live, but in one of them, thou knowest not which, death in probability will come to thee, should not this prepare thee for death always? men that are wise and have enemies, keep continual watch & garrisons in frontier towns for fear of a sudden surprisal: death continually shoots his arrows abroad; sometimes he mortally smites those above thee, sometimes those below thee, and thou seest some fall dead hard by thee: if thou givest thy soul to Satan in thy life, how canst thou hope that GOD will entertain it at thy death? O then why shouldest thou for the pleasures of unrighteousness for a very few days (little dost thou know how few) destroy thy soul for ever? do thou whip thy soul with the lashes of divine sentences to follow after GOD, Aug. Conf l. 8. c. 7. as Saint Austin did his, when it was backward and resisted this heavenly work of thy conversion, and let not those nugae nugarum & vanitates vanitatum, of those ancient sins which did shake his coat and whispered in his ears, c. 11. dost thou leave us now, and must we part for ever? let not these bosom sins I say, detain thee in the prison of the devil, but shake them off as Saint Paul did the Viper, Acts 18. that they may do thee no hurt. Renew Repentance speedily. Neither doth this concern the unregenerate only, but those also which through the policy of hell have disgraced their profession; instantly to arise from their sin by unfeigned repentance, a duty praiseworthy in any, and to be practised by the greatest men on the earth. Many heroical virtues were in King David, for none is he more to be honoured then for his repentance: it is a goodlier sight to see a King on his knees feeding upon the bread of sorrow, and mingling his tears with his drink, then to utter divine Proverbs with wise Solomon: and what our Saviour spoke of watching, the same do I speak of repentance, I say unto you all repent, if you are in the field, remember Abel, if you are a feasting, remember jobs children: when you go to bed, that you might holily compose yourselves to rest, that you may commit the keys of your doors, much more your lives into the hands of GOD, remember the firstborn of Egypt which were slain at midnight by the Angel of the LORD: let Adulterers remember Zimri and Cozbi, 1 King. 16. 9 and drunkards, King Ela slain by another Zimri; if you walk in the streets, remember those on whom the tower of Silo fell, if your hearts begin to turn to the love of the world, remember Lot's wife: that which befell them may befall us; it will be then our wisdom by GOD'S grace to prevent sin, and if we fall into sin, our next wisdom will be to repent of the sin we have fallen into. Another duty which naturally doth arise from this Doctrine is, 6. Take the opportunity of doing good. to lose no time in doing and in receiving all the good we can; this is the day (appointed to work) and how short this day is, Gal. 5. 10. the LORD alone doth know, Joh. 9 but this we know, the night cometh wherein none can work. Shall the Sun stand still for thee, as it did for joshua? or go back as it did five hours for Hezekiah? do we think we can do good in another world, when we do no good to speak of in this? be not deceived with this dangerous error, and hurtful pretention of doing good hereafter, whatsoever thy hand findeth to do, Eccl. 9 10. do it with all thy might, and the reason is good, for there is no device, nor work, nor knowledge, nor wisdom in the grave whither thou goest. Vain hope of future performances hath undone many: sow thy seed whiles the seed time lasteth, if thou look to have a crop and harvest. We may learn this from the birds of the air, Jer. 8. 7. the Turtle, the Stork, the Crane and Swallow, know their appointed times; the waifaring man he travels whiles it is light, than he knows he is under the protection of the Laws, the seafaring man he observes the wind, the Smith he strikes whiles his iron is hot; nay we may learn this wisdom from the devil himself, Apoc 12. 12. he rageth and doth all the mischief he can, because his time is but short. Thus of doing good, and so likewise must we let no opportunity slip of receiving good, lay hold of every season which may be an advantage to get heaven, to strengthen and increase spiritual graces, be glad if thou canst hear the Word preached on a working day. Basil. 3. Ser. i● Hexaem. Saint Basil he preached on a working day, and tells his Auditors their thoughts & desires, that he would be short that they might go about their labour. If such thoughts possess our hearts, at this or any other time, let us repel them, and remember what the holy Father there speaketh, the time spent in GOD'S service is not lost, for GOD (to recompense them) removes troublesome business, gives promptitude of mind, or strength of body, sends customers to buy their wares, and if he doth none of these, yet (are they no loser's by their pains, for) he gives them a rich treasure in heaven. Lastly, this point may teach GOD'S children patience in all distresses, 7. Short life a ground of patience. and afford them sound comfort in all estates: they are nearer heaven now, salvation now is nearer to them then when they began to believe; sin and Satan do now disquiet them, Rom. 13. 11. but they shall not do so for ever. Many a one can be content to endure hardship a few years, nay to be a galley slave under the Turk seven years, if he had assurance of a great Lordship after that time was expired, and choose rather to be a bondman upon those terms, then to be a free man without them: exercise long-suffering (good Christian) there may be but a day or month, or year, but a little time betwixt thee and the joys of heaven. Who would not admire the state of such a beggar, who every hour was in possibility of a Kingdom? but behold a greater reward by GOD'S promise is due to all his children, than this earth can afford; more glorious things shall be theirs, than ever eye hath seen, 1 Cor 2. 9 or ear hath heard, or the heart of man can conceive, which without all doubt by comparison at least, are true of the joys of heaven. Why then shouldest thou O Christian soul be cast down, or why shouldest thou be in vain disquieted? surely if thou wouldst seriously consider, that thy heaviness shall be suddenly turned into unspeakable joy, that all thy tears shall be for ever wiped from thy eyes, 2 Cor. 4. 17. and that these momentany afflictions do proportionably work unto thee, an exceeding weight of glory, thou hast no reason to be much dejected for them. Thus much of the first Doctrine, the second followeth; but that we may build upon a good foundation, we must first declare the meaning of those words on which we must ground our ensuing Observation. How Saints are with Christ. I desire to depart and to be with CHRIST) To be with CHRIST. Why, was not Saint Paul with CHRIST? was not his conversation now in heaven? Phillip 3. 20. and was not the stream of his affection carried to CHRIST? was not he with him in the spirit as with the Colossians, Colos. 2. 5. rejoicing and beholding his happiness? doubtless he was. But this being with CHRIST was not that presence which he desired; it was a nearer presence, to be where he was in the highest heavens, John 17. 24. and to behold the glory which GOD the Father had given him; desire is the daughter of indigence and want some way, and himself doth plainly tell us, whilst we are in the body, 2 Cor. 5. 6. as now Saint Paul was, we are absent from the LORD; you may be pleased to observe a difference betwixt these phrases of CHRIST his being with us, and our being with CHRIST, it is one thing for CHRIST to be with us, this benefit is enjoyed in this life, Mat. 28. 20. he promised to be with the Apostles, and his Successors, and so by Analogy, he is with all his mystical members to the world's end; but it is another thing for us to be with CHRIST; this honour is reserved for the world to come, and it is a state of blessedness as he spoke to the thief on the Cross, this day shalt thou be with me in Paradise. Luk. 23. 43. Whence I do observe, that The faithful soul when it departeth out of this life is immediately after death with CHRIST. Doctrine 2. If the soul of Paul, Saints immediately ascend after death to Christ. why not the soul of other faithful ones? Saint Paul I know, whilst he lived, was a man endued with singular zeal for CHRIST and holiness of life, 2 Cor 11. 23. and exercised with more than ordinary miseries and persecutions; himself reciteth a Catalogue of many of them, but as it is not the degree of faith, but faith that justifies, nor the measure of graces, but the having saving graces in truth, that assures us of GOD'S gracious acceptation of us in this world, so do they also by GOD'S free promise obtain reward in heaven, instantly upon the dissolution; Cypr. de mortalit. ad finem fere. as Saint Cyprian spoke to Demetrian us, though a blasphemous Ethnic, that if he would at the end of his life pray to GOD for the pardon of his sins, believe and confess him, he should be translated sub ipsa morte to immortality, why not? the soul being purged clearly from the impurity and stain of sin by the completion & state of grace, which gets full dominion in the very moment of her departure out of the body, as Alexander Halensis, Durandus, and other learned Schoolmen have resolved, and it is not defined in that Church whether the deordination of the will, and whether vicious affections (as too much love to wife and children) remain in the soul, Lib. 4. dist. 21. Sect. 3. saith Estius, yet do we grant this to be true, that the more gracious any man is in this world, the more is he now respected of GOD, & the more glorious shall he be hereafter. The point itself is clearly proved by the New Testament, Rom. 8. 1. There is no condemnation to such as are in CHRIST JESUS. None, Against Purgatory. and therefore not to purgatory pains. For the name damnation extendeth to Purgatory, saith Th. in 4. Senten. dist. 45. q. 2. Sixtus Senensis l. 6. Annotat. 47. No condemnation saith the Apostle, yes, that there is damnation to the fire of Purgatory, saith the Jesuit Malon. Malen against B. Usher. p. 493 2 Cor. 5. 1. Whether will you believe? again, We know that if the earthly house of this our tabernacle shall be destroyed, we have a building not made with hands, but eternal in the heavens. S. Chrysostome rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when, to note the time immediately after death, he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have not I know not after how many years, we shall have: which may further appear by the Apostles scope, which was to administer consolation to the afflicted, as appears by the end of the former Chapter, that they should after death go to an eternal house, statim post mortem acquirenda, forthwith to be possessed after death, as Estius showeth out of Photius, Lib. 4. dist. 25. Anselm and Thomas, which else could be but small comfort unto them, Sect. 2. if they believed they should be detained in a fiery prison, far hotter and more intolerable than any punishment in this world can be; and that the souls of the faithful were in a state of happiness before the Ascension of CHRIST into Heaven is clear, (though neither they nor the Angels were so happy for degree, as after the incarnation of our Saviour, is generally concluded, and by clear demonstrations confirmed:) the point I say is clear, I build not my faith on the book of Wisdom, though it binds Papists to the belief thereof, that saith, Wisdom 4. 1, 2, 3. the souls of the righteous are in the hands of GOD, and there shall no torment touch them: no torment, than not the torment of Purgatory; but behold a crystal stream which is able to quench the flames of Purgatory; if a wicked man will turn from all his sins, Ezek. 18. 22. etc. he shall surely live, he shall not die: all his transgressions that he hath committed shall not be mentioned to him. How doth he not remember, if he doth so severely punish that it passeth the imagination of man to conceive the greatness thereof? can there be a back reckoning for that which shall never be remembered? and saying, that not a few but all his sins shall be forgotten, will he yet punish them to satisfy for any sins at all? and is it not an easy thing unto the LORD in the day of death to reward a man according to his ways? Eccles. 11. 26. Call you this a reward, for a good man to be thrust into a place of torment? this present life is a time of working, striving, running, sowing, and godly living, after death is the time of reaping, of receiving wages, garlands and crowns; an unjust thing it is to detain the labourer's wages, which reason I suppose is as strong against Purgatory, Alphonso à Castro contra baer. baer. 5. Bell. l. 1. de beat. c. 3. as against those Armenians whom our Adversaries do worthily confute; and how is it imaginable that if he good in the old Law supposed then dead, went first to torment, that they did not tremble for fear of death? how could they (as they did) depart in peace? and how is it imaginable that GOD who appointed sacrifices for all sorts of sins and pollutions, should appoint neither expiation nor sacrifice nor satisfaction to be made for the souls of the dead! surely there appears not to us any token of any such thing, and therefore we may fairly conclude, that all the souls of the righteous than were translated into a state of happiness. This Doctrine being thus briefly cleared, we may from hence draw many conclusions. Hence it followeth that the soul dieth not with the body, Use 1. as the Sadduces that pestiferous sect amongst the Jews did damnably maintain; The soul immortal. for as they denied the resurrection and the being of Angels, Acts 23 8. so did they say, there was no spirit, no spiritual substance at all, Exercilat. saith Scaliger, which without all doubt, is the truth in the judgement of Scultetus; Eva●g l. 1. c. 23 so gross were these Sadduces in their apprehensions: and as a wicked branch of this sottish stock of Sadduces there sprung up certain Arabians which held that the soul perished together with the body, Euseb. Eccles. as witnesseth Eusebius. A fit doctrine for enlarging the kingdom of the devil: Hist. l. 3. c. 36. but that the soul is immortal my Text proveth, how else could it part from the body and be with CHRIST, unless it was a separable substance, sith the body is not with CHRIST till after the general resurrection? whence is there is natural confcience that accusing power for sin, that fear of wrath, but from this principle that the soul is immortal? never make any question of this, when thou diest, thy soul which is thy better part dieth not, but is taken out of thy body, as a candle out of a lantern, and immediately placed either in bliss or in torment. Hence may we in the second place conclude against the Anabaptists and Socinians, 2. The seule sleeps not as the body. which though they went not so far as the Sadduces to deny the resurrection, yet did these fantastics dream that the soul sleepeth till Doom's day, Bullinger contra Anaba l. 4. c. 10 and is in a state of incensibility like some creatures in Winter, insecta▪ till they be quickened and revived by the heat of the Sun, so they of souls, till they be raised by the power of the LORD at the last day? but how then could Saint Paul be with CHRIST? but to say no more against these silly dreamers, I proceed. In the third place, that conceit also falls to the ground, 3. Souls departed immediately see God▪ which prevailed with many of the ancient Fathers and with some later writers, that the souls of the righteous see not GOD till the last day, but are kept in certain receptacles in expectation thereof. I see no profit to the Auditory by naming them; the learned if they please may read many of their names in Sixtus Senensis. Sixtus Senensis bibl. San. lib. 6. But how then (say I) could Saint Paul be with CHRIST? Annotat. 345. this opinion is an unworthy conceit condemned by the Church, as robbing heaven for the present of its blessed inhabitants. Fourthly, hence also doth it follow, that though CHRIST as touching his divinity is every where present, 4. Christ absent in body. for else he were not GOD, yet to us in this world he is absent as touching his bodily presence. For, what is it to be with CHRIST, but to be present where CHRIST is bodily present? and again, whiles we are in the body, 2 Cor. 5. 8. we are absent from the LORD: the Apostle then was ignorant of that unhappy perplexed point which some seem to defend, the ubiquity of CHRIST'S body, for howsoever his humane nature (especially in the state of glory) is adorned with admirable gifts, and advanced to the highest dignity, honour and domination, yet do the natures of CHRIST personally united remain distinct both in essence, properties, and operations. Yea, and the mselves confess that the divine properties belong to the humane nature, not by any physical transfusion from one subject into another, Hannius tracta. de personâ Christi, p. 12. but it is only personal and communicated to the humane nature by the grace of personal union insomuch that the humane nature (as they say) is omnipresent not in being but in having, Philip Nichol. l. 1. de omnipraesentia bominis Christi, c. 6. not in itself but in the person of the word, and thus do they in words at least deny what they seem to contend for. From whence likewise it followeth that there is no Popish Purgatory; 5. Against Purgatory. the fault is clearly remitted, and so there can be no satisfactory torments required. GOD should (me thinks) but mock us, if they say true, as if he should say, I pardon thee thy offence, but I will punish thee for it, I acquit thee of the debt thou owest me, but not of the payment: but why should not the souls of the righteous dying in faith be carried instantly into heaven, as well as the soul of a man newly baptised coming to that holy Sacrament in due manner, and dying before he hath committed a new sin, although he was full of sin before? there is no question of this latter, and why should there be of the former? And if they cannot go to Heaven because GOD'S justice must be satisfied, what will become of all those that die a little before the judgement? & much more is the difficulty increased in those which pass in a moment from mortality to immortality at the very coming of JESUS CHRIST. But I marvel not if Papists do contend for this Purgatory, as being indeed one of the best fires that ever the Pope and his Clergy have had for the heating of their kitchens. For let this be granted that there is such a fire, and that the torments there and in the place of the damned differ but in duration, and there are no torments in this world comparable to those in Purgatory; let their Preachers tell their people such a supposition as this is, if a foul had been tormented in Purgatory thirty years, Discipulus de tempore ser. 60. litera B. and had by an Angel a choice either to stay in Purgatory one day long, or to return into the body and do this penance a hundred years together, to tread only on iron nails which will pierce the feet, to drink gall mingled with vinegar, and to eat the coursest bread, to be cloarhed with Camel's hair, to lie on the ground, and instead of a bolster to have a hard store for a pillow, the foul would rather do this penance a hundred years together, Apoc. 9 5. then to endure in Purgatory one day, faith their Preacher. By this and such like doctrines, the consciences of their disciples are stung as with Scorpions; and it is like a gift whither soever it turneth, Pro. 17 8. it prospereth, then may they work them like soft wax by their charitable promises to apply the means for their ease and relief out of the place of torments. What a woeful speech was that of our Richard 1. Fox Acts pag. 249. who committed his soul to Purgatory till Doom's day. Sixthly, this Doctrine overthroweth their Popish prayers for the dead, 6. Against praying for the dead directed unto GOD to ease them, and free them from the pains of Purgatory, yea and that kind of kindness too which many that do profess the Orthodox doctrine, do unwarrantably use in words, and further, as a more durable monument of their mistake, Balthaesar Lydius Nota in disputat. Taber. pag. 202. do write upon the grave stones of the dead, GOD be merciful to the soul of this dead man. For are they with CHRIST? then do their prayers bring no profit to the dead, but hurt to the living. For to speak the fairest of them, 1. Such prayers can be no better than an idle word, Mat. 12 36. for which we must give an account at that day. 2. They are an injury to the dead, and do virtually imply, that such as pray for them are not persuaded they are in happiness for whom they pray. 3. This practice although it might be perhaps by some qualification justifiable in the intention of the speaker, yet may it breed danger in the conceit of the hearer, who may turn thy voluntary devotion to harden him in the dangerous error of that opinion; if then no benefit redounds either to the dead, thyself, or the hearer, its best to leave those forms of prayer which are made for the dead. But ignorant persons being reproved are bold to reply in this foolish manner, what would you have us say of the dead, would you have us to revile or curse them? Oh perverse minds! as though necessity lay upon you, either to pray for them or to curse them? Belike what displeaseth GOD pleaseth you passing well: let us speak of the dead as GOD'S Word teacheth us to speak of them; sure I am, it no where enjoineth us to pray for them, nor furnisheth us with the example of any Saint to that purpose, and yet were their affections to the dead as good as yours. Cannot you use such forms of speech when you fall into mention of them, they are with GOD, they are at rest, they are happy, their memory is blessed, unless you pray for them. But leaving now these Uses of confutation, I come to those of instruction, which are indeed more profitable for our edification, and more suitable to this present occasion, and the first is, Fear not death (O thou righteous soul) overmuch; Use of Instruction. it's one benefit we reap from the death of our blessed Saviour, to be freed from the fear of our own death; death is called indeed by Bildad in job, 1. Death not to be feared. the prince ofterrours, & by the Philosopher, Heb. 2. 15. of all formidable things, the most terrible, job. 18. 14. so it is to the wicked, or at least there is good cause it should be so, for to such as live without CHRIST, death is as a purseivant sent from hell to fetch them thither: but they that live conscionably, may think of death comfortably, and they may sing that triumphant song, 1 Cor. 15. O death where is thy sting! they may take this all-devouring serpent without any hurt at all into their bosoms: they that have their debts paid, dare go out of doors, and are not afraid to meet the Sergeant; they dare look on death, and welcome him as the King of heaven's officer to give them possession of an everlasting-inheritance; we fear our friends when they have a vizour on their faces, but put it off and we rejoice in them. Excellent was the speech of S. Ambrose to the Nobles of his city, which with threats and flatteries were sent to him by the Count Stilico, to persuade him to pray unto GOD for the continuance of his life, which when the holy Bishop heard he answered divinely, Paulinus in vita Ambrosijs add B. August. I have not so lived amongst you that I am ashamed to live longer, nor am I afraid to die, because we have a good Lord. Doubtless had we (beloved brethren) as much faith on earth as there is joy in heaven, we would not be afraid of death: this is the narrow passage betwixt this life and our country: on this side the bridge we have many troubles, many sins, many fears, many temptations of the Devil, which should make us think the worse of our lives, and very willing to leave them: but on the other side, we shall be freed from all trouble, from all sin, from all molestation of the devil, and shall be filled with all the joy our hearts can possibly desire. So that hitherto we may apply Sampsons' riddle, Out of the enter came forth meat, Judg. 14. 14. and out of the strong came forth sweetness. Secondly, this may serve to moderate our excessive mourning for our friends which die, 2. Mourn not immoderately for the dead. we hope in the LORD. David exceeded in his sorrow for Absalon, and was there not a cause? He did not so at the death of the infant. Let us rejoice, Saint Chrysostome saith, Chrys. in locum. 2 Sam. 12. 23. for the just both living and dead, because they are happy, let us not in an unseemly manner bewail them by pulling off our hairs, bearing our arms, tearing our faces, or putting on mourning garments, so saith the father; and I say, happy are they which have exchanged a base earthly tabernacle for a princely Palace, sorrows for joy, and earth for heaven; and me thinks our blessed brother now deceased, if he had intercourse with us mortal creatures, would say to his dear wife lying in her tears, children and friends, as our Saviour did to those pious women that followed him; Luk. 23. 28. Daughters of jerusalem weep not for me but weep for your s●lves, you know my fastings, my meditations, my watchings (and know you brethren that godly Ministers do purposely watch and meditate for you, when you are or would be a sleep.) You know my grief for my own calamities and for the calamities of GOD'S Church, and by your own experience, you may know what sharp combats I have had with that raging enemy the Devil, and what wounds I have received in the conflict; now do I fear no perils on the land or sea, no perils in the house or in the field, now am I victorious over Satan and have trampled him under my feet, and now he hath nothing at all in me, and now am I crowned with glory, and would you (my dear friends) be so unkind to me to wish me alive again, and to run the former hazards? Kings and Queens are willing to marry their daughters to foreign Princes, and never look to set their eyes onthem again, and should we mourn too much for his absence, and not rather rejoice with him for his happier estate than this earth can afford? Gen. 45. 27. When jacob heard that his beloved joseph was alive, and governor over all the Land of Egypt, his fainting heart revived, no less ought the consideration of the glory of departed servants of GOD, cheer up our drooping and sad hearts for them, and excite us to desire the fruition of the same glory. And this is my next point to be handled, I desire, saith S. Paul, to be dissolved and to be with CHRIST. It's the foresight of heavenly glory and being with CHRIST, Doctrine 3. Foresight of being with Christ makes willing to d●e. that makes a man desire to die: Some men indeed would die, because there is nothing in this world for them to expect but misery and shame, and these do little less sometimes then call for the rocks to fall upon them, that they might end their wretched days as job saith, job. 3. 21, 23. they long for death, and dig for it more than for hid treasure, which rejoice exceedingly, and are glad when they can find the grave, this motive swayed not Saint Paul, but only this that he might be with CHRIST. I grant to desire death simply, as death, is against the Law of GOD and the law of nature, death is our enemy, and is not from GOD creationes by creation, Death simply not desired. though it be truly from him ultione to revenge the sins of man, Florus cited by B Usher in hist. saith Florus de praedest: or as others say, it is from him ordinatione, because in justice he ordained death corporal as one part of the punishment which was due for the sin of man, Gotesol. p 132. and hence our Saviour CHRIST himself who knew no sin at all, viewing death as it is in itself considered, declined it, 2 Cor. 5. 4. let this cup pass, and so did Saint Paul too, we will not (saith he) be unclothed, the parting of these good friends body and soul without some further end, is a grievous separation; this harmless innocent nature teacheth; and as death is further a means to cut off all possibility to profit others, and to help the poor Church of CHRIST with our labours ●●…us piety and grace may move them to pray with David, LORD let my soul live. Psal. 119. 175. These cautions are premised to prevent mistaking in the point; but now, which is to my purpose, Consider death as it is a way & means to bring us to the presence of CHRIST, so it may be holily desired, our Saviour CHRIST, who said, let this cup pass, Luk. 12. 50. said also as his death was our life, I have a Baptism to be baptised withal, and how am I pained till it be accomplished? 2 Cor. 5. 4. and nót only I Paul, but we that are faithful that are in this tabernacle, do groan earnestly, ver. 2. not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life; and after, we are willing rather to be absent from the body and present with the LORD. Ver. 8. It's the love that a child should be borne into the world, not the love of pain that makes the mother desire the travel in childbirth; excellently saith Saint Basil, Basil de laudibus justitiae. properanti ad coebestem paetriam, etc. to him that makes haste to the country which is above, the stay in the body is more grievous than any pain, or any prison: and it is said that Peter and Andrew welcomed their crosses, as they were wont to do their dearest friends, and embraced them in their arms, and saluted them with kisses of peace. Ignatius encouraged wild beasts to devour him that he might be bread for CHRIST; Martyrs went to their death with cheerfulness and songs, and ran to the stake as to a garland, 2 Sam. 10. 22. and who would with Saul hide himself in the stuff, when he is called to be crowned a King? If Abraham saw his day by faith when he was but promised, and rejoiced, joh. 8. 56. what cause of joy must it needs be to see the Saviour of the world when he is exhibited? If Saint john Baptist did leap at his presence when he was in the womb of his blessed mother. What will his glorious presence effect in them who shall behold him in all his Royalty? if the Wife men of the East went a long journey, Luk. 1. 44. and rejoiced to see the holy Babe CHRIST in the house; what cause of joy will it be to see him sit in his glory at the right hand of his Father, far above all Principalities and powers? If many Kings and Princes longed for that day to see their Saviour mortal, Luk. 10. 24. what resemblance is fit to express the joy of those that behold him crowned with glory and immortality? it is a passing glory to be admitted to the sight of CHRIST his face, and to receive glory from the brightness of his Majesty, and if we were to suffer torments every day, yea the very torments of hell for a time, thereby to gain the sight of CHRIST, it were nothing in respect of the reward. This Doctrine shows us the extreme folly of all licentious livers and impenitent sinners; Use 1. when they look upon their wicked courses, Wicked ones cannot be with Christ. what for sight can they have but of hell as their just reward they would be with CHRIST (as they say) hereafter, and yet they will not have CHRIST to be wi●h them now, and to rule over them▪ they will sow unto the flesh, and yet would reap unto the spirit; they are stout and will have their sin though they be damned for it: we will (say those rebels in jeremy) walk after our own devices, Jer. 18. 22. and we will every one do the imaginations of his evil heart. Experience showeth us that you cannot crush oil out of skins, nor sweet wine out of sour grapes, and if you be the seedesmen of darnel and cockle, you shall have no harvest of wheat ●…or good grain; you will not live conscionably, and yet you would die peaceably; and though you speak CHRIST fair, yet you will lose nothing for his sake; the chain will make your profession afraid, and reproach will make it ashamed: you love him well you say; but you will be advised not to displease such and such friends for his love; your foresight of Heaven hath no hands to do good works corporal and spiritual, nor eyes to shed tears for your sins and the sins of others, nor stomach to abide a holy and a religious fast, nor flesh to endure this mortification and zealous revenge, nor tongue to speak the language of confession, and zealous, devout and faithful prayer; if then in your extremities and when your fears approach, you send for us, as Pharaoh did for Moses, and never till then, 2 King. 6. 26, 27. and cry unto us help us and comfort us, as that starved woman did, to the King of Israel: We answer as he did that distressed creature, if the LORD doth not help you, how should we? And now by this time I suppose you are brought to that pass, that GOD'S servants, whom you have in your prosperity despised may say to you concerning all your daubers whom you then respected, where are they now that will prophesy peace peace unto you? your consciences which before were asleep, being now awakened to hear the cry of your sins, and these glasses formerly covered with dust as it were, being wiped clear to represent unto you the disfigured and odious face of your sins; when these evil days shall come upon you (as they will or that which is worse) you must needs confess to the terror of your souls, Gen 42. 12. that we GOD'S Messengers have told you of these things, and you would not hear us, as Reuben said to his brethren. Your sins which you took to be your friends (as GOD himself hath threatened) are suddenly turned to be your foes, and now do appear as a marshaled army coming in a terrible manner against you, Psal. 50. 21. and when GOD speaks to your consciences, 2 King. 9 33. as jehu did to the Eunuches, who is on my side? who? even they will cast you down and dash, as it were, your blood against the walls, and make you to be trampled upon; and then can you cast your eyes no-way without horror, if upwards unto heaven, they will tell you that you are justly excluded out of that happy place, if you think upon hell, the mouth thereof (as you fear) is open every moment to receive you when these evil days shall come, etc. Second Use of instruction is, that we would study ourselves, 2. Get assurance of Christ. and ransack our souls, and be of good grounds, and to have certain evidence that our change shall be for the better: man's wisdom teacheth him in Summer to provide for Winter, in youth for old age; if GOD be better than the world and heaven better than earth, and the soul better than the body, shall we not labour while we live to get full assurance of being with CHRIST, as S. Paul had, when we are dead? but here is the main doubt, how I should know and be assured thereof. First, if thou art assured hereof, then hast thou faith, the main and fundamental grace, 1. Faith gives assurance of Christ. not fundamentum quod, that is, CHRIST, but cui as a learned Schooleman doth distinguish, immediately laying us upon CHRIST, and as a Captain, I say not making the graces as heavenly Soldiers, but as bringing them forth to fight according to their several operations; thou hast I say a lively faith both in that direct act whereby it justifieth, and also by a prudent observation of the work of faith in thy soul; thou dost by faith believe that thou art justified by faith; thou hast also the attendant companion upon faith, that Christian hope whereby thou waitest on GOD till he accomplish all his gracious promises; Heb. 3. 6. if we come against the Devil as David did against the Philistine, 1 Sam. 17. 45. not with sword, shield and spear, but in the name of the LORD of Hosts, we are sure to conquer. If we have these graces and by the use of holy means do hold them fast, how happy are we! Blessed is he that believeth the Lords words to be all of them true, and blessed is he that waiteth on him, till he manifests the truth of his words, that believeth by faith that GOD is his Father, and expecteth by hope that he should show a fatherly affection to him; who believes that salvation belongs to him, and waits by hope till he enters into possession of it: if this than be the blessed frame of thy soul, that thou resolvest and hopest to live, and thou resolvest and hopest to die in the arms of thy sweet Saviour, thou art in a happy case. Secondly, if thou hast this holy affection to die, and assurance of being with CHRIST when thou art dead, 2. Assurance of being with Christ what it works. than dost thou labour for the true sense and feeling of thy reconciliation with GOD, Mat 5. 25. and dost make thy peace with thy brother whom thou hast wronged by word or deed; if thou lookest to see the face of CHRIST the righteous Judge with comfort thou wilt abandon foolish shame, and fond self-love, thou wilt make restitution, and return goods in thy hands to the right owner; Ezek. 33. 15. thou wilt not suffer sin to lie upon thy soul, job. 31. 38. nor let thy furrows in thy field to cry out against thee, nor by proportion, the stone and timber of thy house to complain of thee, Zach 5. 4. for this would bring a curse to consume them: thou wilt often make thy reckoning even with thy GOD, for this makes friendship durable, if CHRIST be gone, as he seems to be at some time from his children, thou wilt seek for him sorrowing as Marry his mother did, and thou shalt in GOD'S good time find him in the Temple (as she did) I mean in the use of his holy ordinances. Thirdly, 3. Spiritual watch always be vigilant and watchful; this spiritual watch is nothing but the carefulness of the soul to keep spiritual graces in their vigour and activity, and though GOD hath appointed watchmen over us, yet hath he not appointed watchmen for us, their watching is not in our stead to give us leave to sleep, but it is to keep us waking, what I say to you, I say to all, Mar. 13 37. Watch. And very good reason, You know not (saith our Saviour) what hour your LORD will come; Mat 24. 42. and our drowsy disposition will be soon rocked a sleep by Satan, who besprinkles the temples of our head with his spiritual opium of wicked motions and suggestions, if we do not lawfully strive against them; take heed lest thine own corrupt heart the greatest enemy thou hast beguileth thee not, be prudently vigilant to descry dangers before they come, to prevent all occasions whereby thy happy estate might be lost; the dumb beasts, as Ox and Mule, that are without understanding, will not come near the place where they have escaped danger, and shouldest thou adventure to the hazard of thy soul? in knowledge be not like the horse and mule, in avoiding dangers be like them. Consider the Devil's policy, he is a thief; a beggar may safely pass by him, his aim is to rob the wealthy passenger: rub thine eyes often, frequently ransack thy heart, keep GOD'S fear fresh in thy soul. jacob could not sleep when he heard of Esau his coming against him, and Samson had little list to sleep in Dalilaes' lap when he heard the Philistines were coming on him; Gen 32. delight in the society of the Saints, judge 16. 19, 20 good company keeps us waking; all these are sovereign helps to keep us spiritually watching. Fourthly, often meditate on death, die as it were daily in the disposition of thy soul, 4. Frequent meditation on death. and preparation to death; forgetfulness of death makes life to be sinful, and death to be terrible as a destroying Lion, Lamen. 1. 9 whereas the sight of savage beasts is not terrible to those that converse with them; Mat. 24. 48. look on death as on the Sun in an optic glass, though it be far off, yet it seems near at hand, and so in truth it may be near us, being as a pit covered with snow into which we may suddenly fall; that which many carry in their rings, carry thou in thy heart, memento mori; be like to those that in their life time had their scpulchers in their gardens, and places of pleasure, and that they might be mindful hereof, some had dead men's skulls before their eyes in their most delicious banquets; by so doing, we should prevent a great deal of sin, & it would be as a bitter pill to purge out many noisome humours, Deut. 32. 29. and prove that we are truly wise, always ready for death: it's an excellent thing when death approacheth, to have nothing else to do but to die. Fifthly, 5. Continual prayer. it is a comfortable sign, if thou dost heartily pray to GOD for this very end as the Saints of GOD have done: Psal. 39 21. & 90. 12. prayer is our best guard when we are at home and when we are abroad; GOD will not deny our suits made in CHRIST his name, Luk 2. 32. because this was one benefit which CHRIST merited for us. Alas what else should we do when we are every day for aught we know going to judgement? should we not entreat the Judge to pardon us? should we not with sighs and sobs cry continually unto him to be merciful unto us? Sozom lib. 1. Hier. reports in the life of Paul a Disciple of Anthony the first Monk, Histor. cap 13. and that not simply for devotion, but to avoid persecution, that this religious man was found dead kneeling upon his knees, holding up his hands, lifting up his eyes, the soul was so devout that the very dead corpse seemed to pray unto GOD, now this humble seeking to GOD by prayer that he would make us always ready for death, argues a soul sensible of its own weakness and of GOD'S goodness. Sixthly, if thou art sincere and sound at the heart, and walkest with GOD in the uprightness of thy soul, 6. Sincerity. and makest this the crown and garland of thy life, which will never wither and decay, that thou hatest all known sins, not the outward only whereof men may be witnesses, but all inward corruptions, as hardness of heart, Esay 55. 7. wanton revengeful thoughts and such like, whereof the world can take no notice, if thou magnifiest GOD'S graces, and gracious persons, and canst be content out of thy love to CHRIST, to suffer any thing for CHRIST, this is sincerity: I say not legal sincerity, that is a perfection too high for us to attain unto, nor only natural and moral integrity, whereby an unregenerate man is guided by the light which is in him without hypocrisy (this may the very heathens have) but Evangelicall integrity, whereby the person being accepted for CHRIST, the heart though failing in some particular actions, yet manifests habitual grace by a constant course (in the general) of a holy conversation. Lastly, 7. Thanks for Redemption from death. to name no more, if we are truly thankful unto GOD for making away for us to go by death to heaven (by the death of his Son) whose portion by due desert was hell; how judith and Ester were magnified for procuring deliverance to their countrymen from outward enemies, the Bible showeth: how the Grecians honoured Flaminius the Roman for prevailing against Philip of Macedon, Plutar. in vita Flami. and proclaiming their liberty, Florus Hist. is registered in heathen stories, with what applauses and acclamations of all the Romans, men, Rom. li. 2 7. women, and children Constantine was received into that Queen of Cities, Euseb. lib. 1 de vita Const. c. 33, 34. Eusebius the Historian doth relate, for vanquishing the Tyrant Maxentius, calling him their deliverer, their conserver, their bountiful Patron, a common good thing, etc. here was love and thankfulness we see most earnest; GOD knows and our own consciences testify unto us this day how far we exceed those Grecians and Romans in mercies bestowed upon us, not by a mortal man but by our JESUS, not from temporal servitude, but from the power of the devil; if then our cries and acclamations be to our JESUS constantly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as theirs were to their deliverers, and we can joyfully sound forth S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O death where is thy stingthankes be to GOD who hath given us victory through JESUS CHRIST our LORD, this is a good sign of a blessed man; and if these are in you, I do assure you that your estate is now good, and by perseverance in them, shall be far better hereafter, and these will comfort you, What comforts in death. when all the comforts of the world will fail. What will all friends, riches, and pleasures profit when you are on your deathbed? unless you have this foresight of joy in CHRIST, you live (for aught you know) under GOD'S curse, the curse both of the Law, and the curse of the Gospel, and you can have no solid joy in any thing under the Sun, no more than a condemned man can have in his wealth & forepassed honour; but have and keep these fruits of the holy Spirit, and when death shall come to thee, and take thee (as it were) by the hand, thou hast no cause to shrink for fear, but mayst say with Babylas slain by Decius that persecutor, in the words of the Psalmist, Return unto thy rest O my soul, for the LORD hath been beneficial unto thee, now my grief's farewell, & all my wrongs adieu, and now my soul be glad, for now cometh thy rest, thy sure rest, thy sweet and never fading rest; and that which comforted Hezekiah on his supposed deathbed, Esay 38. 3. Remember LORD how I have walked before thee with an upright heart; that also was a great comfort to this our deceased brother, that he could say to me in his last sickness, when I visited him, Note. that he had walked in sincerity, and performed his Ministerial duties (setting humane unavoidable defects aside) with an upright heart, and so I doubt not but GOD sent his Angel to wait at his bed's head to carry his soul when it parted from the body, into Abraham's bosom. You have heard (beloved) what was Saint Paul's desire, that was to die; and a reason implied of his desire, for than he should be with CHRIST: harken with the like Christian attention to Saint Paul's judgement or censure of that estate of being with CHRIST; this is saith he far the better, or (as some expound the words) which is best of all: Quest. which occasions a Question, Whether is it better to be with CHRIST in his humane nature, How it is best to be with Christ. then to be with GOD, whose beatifical vision is said to be the chief object of happiness? To which I answer, that the Apostle doth not compare these together, Sol. I mean the enjoying of GOD and CHRIST, as though his chief happiness did consist rather in beholding the body of CHRIST then the face of GOD, but his being with CHRIST, and that estate in glory is compared to his being in this present world, and he mentioneth CHRIST because he in his humane nature had purchased this great happiness for him, which consisteth principally in the vision of divine excellency: our happiness is chiefly in GOD, Aquin. 1, 2. q. 3 art. 8. sine contradictione. but by CHRIST his merit: do we not think that many poor exiles stripped out of their inheritance, and banished out of their native soil; do desire to see that day, and that blessed man that should bring them out of their captivity, and settle them in their former habitations, and rejoice in him as the author of their happiness? hence I note, A life in heaven with CHRIST, Doctrine 4. is far better than a life on earth with men. Christ's glorious presence the best. It is better for the wife to be with her husband then in other company, and is it not much better for the Spouse of CHRIST to be with her LORD, whom she worthily esteemeth as the chief of ten thousand? this present life of nature is good, the life of grace is far better, but the life of glory is best of all; it is good to be a babe in CHRIST, it is better to be a strong experienced Christian, but to reign with CHRIST is best of all; it is good to sigh and sob for sin, it is better to mortify and to prevail against it, but it is best of all to be perfectly sanctified, and purged from it. 2 Sam. 14. We know that Absalon recalled from exile, and not admitted to see his father's face in Court, was impatient of all delays, and so are GOD'S children after they are called to GOD'S favour, long to see their Saviour which is far better, which may further appear by these differences betwixt these two estates. Reason I. Is it not far better to have the wayward old man in our bosom, Sin in the best on earth. the most spiteful enemy and false friend, I mean all the remainders of corruption, the leprosy and poison of sin quite abolished then to have them still in us? while we live they will be in us do what we can, we shall find much ignorance of GOD and all his ways, much folly which keepeth us from taking any thing to heart which respecteth GOD or ourselves, much uncircumcision of heart which makes us that we cannot be holily poor in spirit though conscious of innumerable motives which should induce us hereunto, much dross of selfe-sufficiency which will not let us perceive what need we have of GOD'S presence for the quickening, strengthening, comforting, directing and prospering of us in all our ways, though the breath of our nostrils be not more necessary for our natural being, than his grace is for our spiritual welfare and comfort; these evils do renew their assaults on us every day, and notwithstanding we renew daily our endeavouring against them, yet cannot we get that full conquest over them. If we could assemble all the Saints together, and ask them whether they were without sin, Aug. de natura & gratia c. 36. what do we think would they answer? whither that which Pelagius saith, or that which john the Apostle saith? How great soever their excellency was, if they could be asked, they would cry out with one voice, 1 Joh. 1. 8. If we say we have no sin, we deceive ourselves, and there is no truth in us, and would they perhaps say so more humbly then truly? GOD placeth not the commendation of humility in any part of falsity: and therefore if they spoke this truly, they had sin, because they humbly confessed it, and the truth was in them; & if they said they had sin when they had none at all, they did lie, and so did sin in lying, and the truth was not in them, but when we are in CHRIST all our sins are quite abolished, and not till then, and therefore to be with CHRIST is far better. Secondly, is it not far better to be in such a condition, where we shall be freed from all troubles, 2. Death freeth from all crosses. miseries, diseases and discontents, then to live in poverty, debts, diseases, disgraces, discontents and infinite crosses? even those things often which we love the best, and expected the greatest comforts from them may prove our greatest crosses, or at least we live in fear and expectation of changes and evils to come; now they that are with CHRIST are then and not till then, freed from all those evils which should make our life not over-pleasing to us, and they are not only freed from those evils, but set in high places out of the gunne-shot and danger of them, and therefore to be with CHRIST is far better. Thirdly, is it not far better to live in such state where we shall live without fear of displeasing our good GOD, 3. Death freeth from all fear. and of losing his favour, which is better than life itself, then to live in fear of displeasing him? from this fear in this life we can never be freed in truth, nor without great danger in our conceit, and it is a great bitterness to the soul to displease our best friend in the world; from these fears we are fully freed when we shall be with CHRIST, and therefore to be with CHRIST is far the better. Fourthly, is it not far better to be there, where we shall be freed from the molestations and temptations of the Devil, 4. Death freeth from all temptations. who as he is crafty, so is he cruel, then to be encumbered with them? 2 Tim. 4. 8. S. Paul we know triumphed, when he had finished his course and fought that good fight against them, and shall not we? these infernal spirits are every where about us: when we are at our best devotions in the Church, one Devil or other stands at our right hand as at joshuahs', Zach. 3. 1. to entice us to sin, they have no place in heaven to trouble us when we are with CHRIST, and therefore to be with CHRIST is far better. Fiftly, and lastly, is it not far better to be in heaven with CHRIST where no sin is committed, 5. Death freeth from ill company. where are no false brethren to betray us, then to live in this world which is a very pest-house and Sodom full of filthiness, and where perhaps we have not one entire good friend in this world? This is the condition of them that are with CHRIST, Psal. 120. 5. they are freed from that woe of the Psalmist; Woe is me that I am constrained to dwell in Mesech, and from the company of all the wicked, and shall see with unspeakable joy and comfort the blessed Angels, and the spirits of all the faithful departed, the glorious company of Martyrs which shine now much brighter than the flames wherewith they were burned, they shall see the blessed Virgin Mary the mother of our LORD, they shall see the most sacred humanity of our Saviour, and his comely face, fairer than the sons of men; and above all this, they shall immediately enjoy the glorious presence of GOD, and have a clear sight of the divine face: and consequently to be with CHRIST is the best of all. First, Use 1. if to be with CHRIST, is best of all, then (by the law of contraries) to be with the devils in hell is worst of all; to be borne in sin is bad, to live a slave of sin is worse, but to die in sin is worst of all: to live in a deep dungeon and prison, to be tormented with the sight of ugly devils, & that with everlasting fire without all ease, intermission and hope of remedy, what a woeful thing is it? if some have lost their wits by means of some dreadful sight, yea if the very suspicion of devils hath caused many men to tremble, and the hairs of their heads to stand upright, what shall then the terror and fear of that dark lake be, which is full of many horrible fiends and dreadful hellish monsters? the appearing of devils in horrible shape, is a far greater evil than is imagined: some body saith (he bears the name of Cyrill) that one would choose rather to burn in a hot fire, Cyril de vita B. Hieronymi ad finem Epist. B. Hieron. then endure their fearful fight. Good LORD that any Christian should live in the danger hereof, and yet be senseless? what to be a firebrand of hell and not to be moved? this stupidity may make our hearts to quake, and our flesh to tremble, and astonish our senses; O then pity your own souls, pity the souls of wretched sinners, and be entreated (brethren) by the sweet mercies of GOD, by all the sufferings of our Saviour, by all the joys of heaven to seek the LORD while he may be found: if the danger of sin was only to be bondmen and bondwomen, as Queen Ester said to Ahashverus, Ester 7 4. I would have held my tongue, or I would have been less importunate with you, but the punishment is a thousand times greater, and I am at this time GOD'S Messenger, to bring heavy tidings unto sinners, and I will tell you what you shall find true by experience hereafter, that you who are despisers and contemners of GOD'S Ordinances, formal professors having a show, not any power of godliness, malicious persons, etc. shall after a little time, yea a very little time, cry out, Woe, woe, wo. Ah what an unfortunate wretch am I, that have lost all hopes of heaven! time was when happiness was offered to me, but I (fool that I was) rejected it, now alas shall I weep and wail for ever. A little City as I have somewhere read, resisted Alexander, he lighted a torch and vowed that if they submitted not themselves before the torch was burnt, he would burn their City into ashes; our life is like the burning of a torch; now must thou yield up thyself to be ruled by the LORD, or burn in hell, not as that City for a short time, but for ever: the everlasting flames of hell cannot burn out one stain of sin out of thy soul: What great benefits didst thou receive of the world to allure thee to loose heaven? and what if thou hadst gained much riches and many pleasures, and enjoined them a hundred years? all those are gone, and all are nothing in comparison of the least torment which thou there must suffer; then wilt thou cry out, oh unhappy pleasures, oh unfortunate riches, oh miserable time wherein I foolishly blinded myself! Guliel Melmes Continuator Bedae, c 3. Ethelburga wife of King Iva a Saxon King in this Land, Anno Dom. 709. by a godly policy won her husband's heart from carnal delights: on a day they had all outward solaces that heart could wish, the room richly furnished with plate, they had sweet & pleasant music and delicate cheer; she caused the same place to be strewed with dung, and to be as loathsome as they could make it, she entreated and prevailed with the King to repair thither, & beholding it, he mused in his mind of the change, she took the opportunity, and thus said unto him, where are yesterday delights, good cheer, and rich furniture? are not all such things as wind and vanity which passeth away? and with these and the like speeches she drew her husband to a mortified life. Oh that this or the like consideration could reduce the lovers of pleasures to the love of the everliving GOD! If the damned in hell could have but another life in this world, nay if those which have but seen them, or rather (as I believe in my instance) the strong imagination of such a terrible sight; I would not wonder if they proved the greatest Saints on earth. Venerable Bede tells (as he thinks) a true story, of one Drithelme by name, Beda Hist or. Aug l. 5. c. 13. (the man lived in Northumberland) who was raised from death to life, and reported wondrous things which he had heard and seen both of joy and pain, which wrought this great effect (as there is chronicled) that he utterly detested this present life, and abandoned all worldly cares, chastised his old impotent body with daily fasting, plunging himself in Winter season into the cold water, singing of Psalms and devoutly praying, and when the beholders said, Brother Drithelme, this is a marvellous thing that you can possibly suffer such bitter and sharp cold; marvel not (saith he) for I have seen places colder than these. Let this move thee to seek the LORD while he may be found, the benefit of this life you cannot long enjoy, and when it is once past, it is ever past, you cannot recover it though you had in your power a thousand worlds to give to redeem it. And as for us fellow soldiers and dear Christians, let us hold fast that goodness which we have, Courage against death. let us play the men, let us be courageous, constant, and never weary of well-doing; let neither devil nor man take our crowns away from us, never look to enjoy a state which is best of all, without much opposition, Pharaoh will pursue you with all his power to bring you back into servitude, but do you like stout Champions repel the temptations of the devil, as Gregory Nyssen instructeth you. Gregor. Nyssen Sancto Bapti. Oratio. Avaunt thou cursed and unhappy creature, I am a dead man, a dead man loves not bodily pleasures, a dead man is not caught with riches, a dead man slandereth not, a dead man is no liar, &c now have I another kind of life, and another rule of life then formerly I had. I have learned to contemn earthly things, and to set my mind on heavenly things. Higher Epist. ad Eustachium. That which Saint Hierom spoke of judgement, we may apply to the joys of heaven, let them be painted on the walls of our houses, and in every corner thereof, that they may be always before our eyes: as Captains do encourage their Soldiers to fight for their country, lives, profession, etc. so do I say to you brethren, it is the LORD of Hosts whose battles you fight, it is your own salvation which is in hazard, your enemies would rob you of grace, and deprive you of happiness; if you give up your weapons you are undone and firebrands of hell, be valiant therefore and keep this treasure, this precious treasure which CHRIST (saith S. Bernard) did judge to be more precious than his own blood; Bernard ser. 3. de Adventu Dom. if I had kept the blood of CHRIST which dropped from him as he hanged on the Cross in a glass, how careful should I be to keep it? and must I not be careful of my soul which is a precious treasure kept in an earthen vessel? if thou art poor in thine outward estate, and CHRIST be thy portion, thou art rich enough, care not for outward poverty, be the LORDS servant now, & thou shalt be with CHRIST hereafter, which is best of all. If thou art afflicted in thy body with any grievous disease, care not for that; if afflictions work kindly to mortify thy sin now, thou shalt be with CHRIST hereafter, which is best of all; if thou art basely esteemed and persecuted by wicked men, care not for that; if this be for righteousness and out of a desire to keep a good conscience, thou shalt be with CHRIST hereafter, which is best of all. If thou hast but weak endeavours and a little strength to goodness, if thou strivest to be better, & art a conquering thy sin, be not daunted hereat, thou shalt be with CHRIST hereafter, which is best of all. And to reflect upon our deceased brother, now hast thou happy soul that which thou hast so much longed for; thy death is the death of all thy defects, & the beginning of everlasting happiness; thy faithfulness thy integrity, thy zeal have procured to thee a crown of glory, now hast thou thy fill of happiness; O blessed art thou that mayst see the LORD face to face, that thou mayst enjoy the happy sight of thy sweet Saviour; thou beholdest thousands of Angels, the Assembly of our first Parents, the seats of the Apostles, the tribunals of the Prophets, the sceptres of the patriarchs, the crowns of the Martyrs, Basil. de Bapt. fol. 147. and the praises of all just men made perfect, as Saint Basil saith. VER. 24. Nevertheless to abide in the flesh is more needful for you. Our Apostle hath made it known unto us, Coherence. why in respect of himself he desired to die, and of this I have already spoken: now doth he in this verse acquaint us with the reason, why he should desire to live, because his life made more for the profit and advantage of the Philippians, than his death could do. For making the way to the main point which I do only aim at, five things are to be cleared. 1. Exposition. What is meant by Flesh? the mortal body in which the soul dwelleth by a Synecdoche, flesh being a conspicuous part thereof. 2. What is it to live in the flesh? it is to live a natural life preserved by natural means, as eating, drinking, sleeping, etc. we walk in the flesh though we do not war after the flesh; 2 Cor. 10. 3. yet take him not as if he meant to abide always in the flesh, and by a privilege to be exempted from death which is appointed for all men, Phil. 1. 12. but he means deliverance from those present bonds, and the continuance of his life for a time to the furtherance of their faith and joy. 3. Mark here and in the former verse that our Apostle speaks as if his soul was himself, and as if his body was no essential part of man, this is not true in propriety of speech, and therefore is to be taken improperly by a Synecdoche, Integri promembro, the whole is put for a part, & here for a principal part of Paul, the same trope in the like phrases touching our Saviour CHRIST, John 3. 13. & John 6. 62. is by a kind of Appropriation called by Divines the Communication of properties; Acts 20 28. and these arousefull terms happily invented to clear these and many obscure Texts of Scripture touching our Saviour. But to return to our Apostle: Saint Paul consisteth of flesh and spirit, or soul and body, and yet Saint Paul saith, for him to abide in the flesh is more profitable for them. When he died he was with CHRIST; how? not with his body, but with his soul: Saint Paul is dead and hath seen corruption. How? in body, not in soul. Saint Paul in propriety of speech abideth not in the flesh, but his spirit a principal part of Paul that is it which during the term of his natural life abideth in the flesh or body. 4. More necessary] This is not spoken simply but comparatively, it was not absolutely necessary for the Church that S. Paul should live, for GOD could even then, as after his departure he did, provide other Instructours to build his Church and House, but yet it was more necessary for their profit that he should live then die. 5. For you] But why more necessary? was it not because his appointed time to die was not yet come? this is true, but personal. He mentioneth that which concerns the Philippians, that they might take notice how careful he was for them, and how thankful they ought to be to GOD for him. My life is more needful for you, for the furtherance of your faith and piety. Q. Did Saint Paul desire to live only for the good of the Philippians? Sol. He neither saith it, nor thinketh it. He saith his life was more needful for the Philippians, so it was, but he saith not only for them. Q. Why then doth he only name them? Answ. Because he only writeth to them. Good Shepherds prefer the welfare of their sheep to their own glory. Behold a pattern of admirable love in a Shepherd to the sheep of CHRIST, preferring their welfare to his own present glory. What Merchant (saith Saint Chrysostome) having his vessel fraught with rich commodities, Chrysost. in locun. if he could safely arrive at a haven would doubt to do so, rather than be still tossed in the sea? What Champion would-strive for the mastery when he might wear the corruptible crown? What Commander when he might rest at home in glory after a triumphant victory, would rather still continue the fight to the hazard of his life and honour? and yet this is S. Paul's choice, wherein he resembles a woman that hath husband & children, her husband is in a far country & she is with her children; she may go to him whom her soul doth chiefly love, and there she shall be abundantly provided for, but then she must leave her children behind her, and what then will become of you my poor children? it would be better indeed for me to be with my husband, but it would be worse with you then now it is, for your sakes therefore it is that I neglect mine own present honour to do you good. Leaving this discourse, the words do naturally yield us this Doctrine, which I will handle being pertinent to our present purpose. The life of a faithful Minister doth more good, Doctrine 5. and is more profitable for GOD'S people than his death: A Minister's life more profitable than his death. This doth S. Paul witness of himself, yet from this particular and worthy example, the grounds and reasons of his assertion being common, and the same in others that they were in him, the doctrine is generally true of every faithful Pastor, that they do more good to the living Saints while they themselves do live, then when they are dead. The Word of GOD in the mouths of the Ministers is not weak, but mighty in operation, able to cast down strong holds and whatsoever opposeth itself to it: though Satan be the strong man that keeps possession, yet the LORD is stronger and can cast him out. See the efficacy and wonderful working of the Gospel, Rom. 15. 19 that Saint Paul could say for his part only, that from jerusalem round about unto Illyricum, Mat. 24 27. he had fully preached the Gospel of CHRIST, and as the lightning cometh out of the East, and shineth to the West, and as the Suns going forth is from the ends of the heaven, Psal. 19 6. and his circuit to the ends of it, and there is nothing hid from the heat thereof: so in Saint Paul's time the Gospel was come into all the known parts of the world, Coloss. 1. 6. and brought forth fruit, as it did amongst the Colossians; thus did the Gospel strangely spread itself by the preaching of GOD'S servants, even while Saint Paul himself was alive, and after the Apostles by their Successors as they were Pastors; as the soul in the body, so were Christians dispersed in the world, even the Getulians', Moors, Spaniards, Galls, and the Britan's, the Sarmatians also, Germans and Scythians do believe in CHRIST, before whom the gates of all Cities are thrown open, and none are shut against him, before whom also the iron locks are broken, and the brazen gates are opened, i. e. the hearts of very many that were holden fast locked by the devil, are now unlocked by the faith of CHRIST, Tertul adversus judaeos. saith Tertullian. What instrument was ever too weak to effect GOD'S will, if he took it in hand? though the Apostles presence was but weak, and their speech rude, and their words distasteful and unwelcome to the world, yet did they prevail, or if they had been to preach to Infants and children not seasoned with inveterate idolatry, it had been no great mastery to have brought them to the faith of CHRIST, as it was no great glory to the Spaniard, to vanquish the Indians, when Benzo the Italian reported that he durst be one of the 25. that would fight with ten thousand, nay with twenty thousand of that naked people: but the case is altered now, for 1. The Apostles were but few for number and of no great reckoning in the world: 2. For the same men to teach a strange doctrine to believe on CHRIST crucified, and to be ready to lay down their lives for him, if they looked to go to heaven. 3. To preach to the world when many of them did seek after wisdom and secular Philosophy, 2 Cor. 10. 5. as did the Grecians, many after state policy and war, as did the Romans, and all of them trained up in a long continued will-worship, and damnable idolatry of a deep die, yet the Gospel by the preaching of it, as Aaron's rod amongst the serpents of the Magicians devoured them all, and brought them to acknowledge allegiance to it; surely this should make us cry out, as the people did upon the proof that Elias made, 2 King. 18. 39 the LORD he is GOD, the LORD he is GOD. Now the LORD doth this great work by the Ministry of living men, and sometimes by weak men, that the excellency of the power may be ascribed to GOD and not to man: and thus you see in general the great profit which accompanies the work of the Preachers in the plantation and foundation of Churches: let us consider some particular benefits which redound to them which are actual members of a visible Church; and they are either 1 in regard of the bad, or 2 in regard of those that are good, or 3 in regard of all sorts both good and bad. First, 1. I say their life is more needful in regard of those that are actually as yet in the state of unregeneration, and that in a double respect: First, to be a powerful means of converting the Elect, 1. Ministers convert souls. and to bring them to all the degrees of salvation: other professions do aim at the good of this life; the Physician at the health of the body, the Lawyer is for the right of his Client, but the end of the Ministry alone, is chiefly to save men's souls; Vocation, that is by the preaching of the Gospel; 2 Thess. 2. 14. Justification another degree of salvation, Rom. 10. 14. that is for CHRIST his sake by faith which is given by hearing the Minister; Sanctification another degree of salvation in this life, is by preaching of the Word, in regard of dying to sin▪ the Minister is as the salt of the earth, Mat. 5. 13. in regard of living to righteousness, it's the Word of grace by which we are sanctified. What had become of Paulus Sergius, 2 Cor. 3. 8. of Onesimus, of Lydia, and of many Churches if they had not been called to GOD by the preaching of S. Paul, who restored those to life, saith S. Chrysostome, which had six hundred ulcers by sin? but what need I instance in particulars; the consciences of millions converted, can witness that Ministers have been their spiritual fathers, their preaching hath been the key to open the Kingdom of Heaven, and they are appointed by GOD for the gathering of the Saints. Ephes' 4 11. Secondly, 2. Ministers restrain men's corruptions. their life is profitable, if not to convert, yet to civilize people, and to restrain the corruption of nature; even reason and Philosophy overruled Pythagorus, See Bradward, de causa Dei, l. 2. c. 3. by nature the worst of men, as Philemon the ginger conjectured, to conquer his natural propensions to vice, and to become (as his Scholar's thought) the best and the most worthy man that lived; much more effectual sure is the Word preached to produce moral virtues, and to enable some to do moral works rationally, out of the sway of right reason, though not obedientially with a pure intention to obey and glorify GOD; preaching is a bank to hinder the inundation of sin, and to keep men in outward conformity, this keeps calmness upon the face of the Church and mankind, which otherwise might degenerate into savage brutishness. Herod was better by hearing john, and reform many things that were amiss, and by their means they may have many graces of the spirit, it is the influence of the same Sun which ripeneth both the grape and the crab, it is the same spirit also which helpeth the wicked in their moral, and the godly in their spiritual works, those I speak of may have illumination and a taste of the heavenly gift, and may propagate GOD'S truth to others, 2 Chro. 24. 21. as joash the King did all the days of jehojada the high Priest, 2 Chron. 26. 5. and Vzziah in the days of Zachariah the Prophet: and who sees not that the presence of a godly man doth bridle the tongues of the wicked from wicked speeches, though sore to their grief, as job saith, job 29. 8, 9, 10 in my prosperity the young men saw me and hid themselves, the Princes refrained talk, the Nobles held their peace, etc. and the same is reported of Cato, that they would forbear to speak uncomely things on the stage while he was present: and if swearers rap out unawares profane oaths in the presence of a grave man, they check one another, know you not that such a one heard you? the devil dares not show himself a devil in his colours in the presence of such a reverend man as this our brother was. Secondly, 2. the life of a Minister is more needful than his death, in regard of those that are effectually called. First, 3. Ministers mortify relics of sin. because there is after conversion much corruption and sin in GOD'S people to be mortified, whereof they may justly complain as did Saint Paul, Rom. 7. the best Christians are like pieces of gold, they are too light and must have their grains of allowance to make them currant, Pro. 20. 9 Who can say my heart is clean? he proposeth the point in his armour by way of demand, making his challenge to all the world with his triumphant negative, knowing that no man durst step forth, none could justly say, I am entirely innocent, I am as good as I ought to be, as good as the holy Law requireth that I should be. Private helps I know, as prayer, fasting, meditation, have their force to abate the strength of sin, but yet the lively two edged sword, the sword of the Spirit in the mouths of GOD'S Ministers, hath the pre-eminence, that is the fire to waste it, Jer. 23. 29. and the hammer to bruise a hard heart. Secondly, their Ministry is needful to discover sins after renovation: 4. Minister discover secret sins there are secret dark corners in our hearts which are deceitful, wherein wickedness doth lurk. Psal. 19 12. Who can tell how often he offends? cleanse me from secret sins. If unknown sins were in David, who was a man of an excellent spirit, of great understanding, and a strict examiner of his own heart, can any man say in truth he is free from them? Basil institutio aspiran ad vitam perfectam. Saint Basil saith, it becomes all men to acknowledge that they are not worthy to speak before the divine Majesty, because they are sinners: we are guilty of many faults which we know not, in that respect we may say with our Apostle, I know nothing by myself, yet am I not justified thereby, that is, I sin greatly, but I do not understand it. Hence the Prophet saith, Who understands his faults? thou wilt confess if thou art wise, that thou art a greater sinner than other men: so Basil; private means such as are the looking into the law of liberty, 1 Cor. 14. 25. friendly reproofs, and instruction, and such like, are much available, yet that which doth most lively discover it, is prophesy, that is it which unbowels corruption, and best displays the hidden nakedness of old Adam, Heb. 4. 12. and which doth exceedingly advance the honour of the Ministry by the praching of the Gospel, Angels, yea chief Angels, as Principalities and Powers have learned, what formerly without sin they did not know, Ephes. 3. 10. the manifold wisdom of GOD in the dispensation of the unsearchable riches of CHRIST to the Gentiles. Thirdly, many are the step aside out of GOD'S way, 5. Ministers revoke men into the right way. in regard of actual sins even in the most sanctified, in many things we sin all. David did so, and Peter did so, jam. 3. 2. and what sheep of CHRIST doth not so? checks of conscience, I know, and GOD'S fatherly chastisements are good helps to reduce us into the right way; the one is our bosom remembrancer, and the other is like to Jonathan's arrow, which hath GOD'S message in the feathers, yet neither conscience nor crosses have power comparable with CHRIST his voice in the preaching of the Word, to procure our revocation into GOD'S ways. Fourthly, Christians ought to be confirmed in their gracious estate, 6. Ministers confirm grace begun yet whose faith is so constant, that it admits no wavering? whose patience is so fixed, that it admits no staggering? the clearest Suns of the Church have been more or less eclipsed in their faith, their patience and their piety: of all outward means to make us hold out, preaching is the principal, that is as goods to prick men forward that are under the yoke of CHRIST, that is as salt to sweeten them and to keep them savoury; it is with our hearts as with our soil, which is not like the Land of Canaan, Mat. 5. 13. the former rain after seeds time at the fall of the leaf, and the latter rain at the spring, to ripen the fruit sufficed, insomuch that Saint Hierome living in Canaan, rarely saw rain there in june and july, Hiero in Amos. but our soil though now well watered, yet except it be well refreshed and often comforted with drops of rain from heaven, will parch and wither. Lastly, to name no more, 7. Ministers increase grace. they are notable means to increase the vigour and livelihood of saving graces; they are bellowes to increase the flame, as a sweet rain to make the LORDS inheritance to thrive in goodness, they are as milk and wine, and meat to make the children of GOD to shoot up to their just stature, and as a strong gale of wind to carry their vessels to the desired haven, Hiero. ad Demetrium. as Hierom saith, Pugilum fortitudo clamoribus incitatur, though Champions fight valiantly, yet their courage is inflamed by the acclamations of the bystanders, so is it with you; when we pray, exhort, beseech that that which you do well, you do it continually, more sincerely and zealously, What good soul by experience findeth not graces excited, good motions kindled, holy resolutions furthered and gracious operations intended by a profitable Minister? The third Reason why the life of a godly Minister is more profitable, Reason 3. is in regard of all both good and bad, Minister's cause blessings. as touching the continuance of blessings. For he is as Elisha said of Elias, 1 Kings 2. 12. and King joash of Elisha, the chariots and the horsemen of Israel; 2 Kings 13. 14 he fights while he lives, and bends his forces against all manner of sins, Exod. 32. 25. which make a people naked and expose them to the wrath of GOD, Num. 16. 47. he stands in the breach betwixt the living and the dead, to avert the plague, and to make an atonement for the people, as Aaron did: and doubtless the man of GOD must be a good part of those righteous ones for whose sake the Sun is darkened, and that the Moon gives her light, that the frame of heaven and earth continues as we see this day, as justin Martyr showeth; justin Martyr Apog. 1. pro Christian●. they are a good part of those impregnable bulwarks against all enemies, as Theodoret shows in a memorable example when Constantine the great was dead. Sapores the King of Persia did strongly besiege Nisibis; Theod Sanctor. Patrum historia jacobus. there was a holy man of GOD, jacobus by name in that City, the Citizens beseech him that he would show himself upon the walls of the City, and pray against the enemies, which he did, and the LORD sent a cloud of flies and gnats amongst the besiegers, which dispersed them. Behold a whole City saved by the means of one religious man, and hence also it is a sign of GOD'S wrath and heavy displeasure, and a forerunner of farther judgements, to have excellent instruments of GOD taken away, Esay 3. 2. and therefore the LORD purposing to visit the Jews for their iniquities, Esay 57 1. threatens to take away from them the Judge and the Prophet; and the LORD useth as himself speaketh, Cum aliquis (vul●u & specie gravitatis reverendus) decidit afficior, quia destituitur grex juvenum muro senili: de●ique periturae urbis aut malorum imminentium vel futura labis hoc primum indicium est, etc. S. Amb. de Cain & Abel, l. 2 c 3. To take away the righteous, that their eyes may not behold the evil to come, though this be little laid to heart as there is said, When we see a gardener take away the wall and fence, pluck up the choicest plants, take away the ornaments and beauty of it, and lay it open for the beasts to enter, we may suppose he intendeth not to continue, but to deface his garden; so when we see the evident footsteps of GOD'S wrath, and the fire of his jealousy (as it were) breaking out by the smoke; beginning to appear by taking away profitable men as plants of his garden, which his own right hand hath planted, we must lay it to our hearts, as a probable token preceding a heavy judgement; by which it doth appear, that the wicked do enjoy temporal blessings by the life and prayers of a good Minister. Use 1. Use 1. Is of Confutation to the Church of Rome, which do maintain the invocations of Saints departed, Against invocation of Saints and say that their favour with GOD (which we deny not) is improved, and that their affectionate notice of the people's necessities, continues greater after death than when they were alive; if so, the speedy dissolution of Saint Paul, had been as expedient for the Churches which he had planted, as for himself, for so (to use their own language) they might have had a new Patron in the Court of Heaven, and it would be expedient for the benefit of the Church militant, that the godliest Ministers should die the soon and the fastest, for so they may become more than Apostles, able to hear the prayers and undertake the Patronage of many thousands with whom they had no commerce while they lived; but it was never profitable for the Church to be deprived of the godly Pastors bodily presence in this respect; joh. 14 13. & 16. 23. this is to rob CHRIST of his prerogative, Rom. 8. 34. sitting at the right hand of his Father; in the Tabernacle of this world, as was in the first Tabernacle, we may find many Priests to employ as Agents for us with GOD, Heb. 9 6, 7, etc. but in the Sanctum Sanctorum, the second Tabernacle, there is but one Agent who hath Royal commission to deal betwixt GOD and men. Rollok on Col. fol. 17 1 lin. 9 I dare be bold to say, that if the Angels and Saints would take the honour that the Pope and his Clergy would give them, they should all go to hell and leave the joys which they now have. This point serves for the reproof of such persons, which feel no sorrow for the loss of the chief stays of the Church, 2. Loss of Ministers not regarded by many. which are like a Dove without a heart, Hos. 7. 11. and like the drunkards are stricken and yet feel nothing, Pro. 13. 35. & jer. 5. 3. which lose an eye and are senseless in this loss, which have their masterpieces and posts that hold up their house removed, and yet lay it not to heart, which have the pawns of their peace, and the pledges of their posterity taken from them, and regard it not: these men's affections had need of the spur, which have stony hearts, and bowels of brass, which are not pensive at all for the loss of a dear brother, which perhaps as Saint Austen complains, can weep when he read the story of Dido and of Troy, and such fabulous reports, but he could not do so for the miseries of GOD'S Church, these men are as far from sympathy towards the miseries of GOD'S people, as from an inward feeling of the tender mercies of GOD to their own souls; the harder the heart is, the worse it is, and the worst of all is hardest to mourn for so great a loss. Thirdly, and much more doth this Doctrine condemn their practice, 3. Hatred of powerful Ministers blamed. that if their Pastor be a faithful teacher, one that keeps nothing back from them, Acts 20. 27. but delivers unto them the whole counsel of GOD, as Paul did to the Ephesians; if he denounceth the judgement of the LORD against sinners, if he layeth the axe to the root of the tree, and lanceth their festered sores to the very bottom, they do even for their work sake, esteem them as Ahab did Micaiah to be their enemy, and the more he loveth them, the less he is beloved of them, and do wish from their hearts that he might not live amongst them, but do labour to make him weary of his life by vexing him, casting many times the very name of a Priest, as a term of reproach upon his face; the abundance of this Manna and bread from Heaven, makes them to loathe it and the Messenger that brings it. The reasons of both: 1. Because such men feel not their sin nor their misery for sin. 2. Nor taste the comfort, sweetness and power of grace. 3. Nor do consider that Presbyters are GOD'S hands to convey graces to them; hence do these fellows scorn them in their hearts, and so have as it were a brand set upon them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheists, irreligious persons and despisers of CHRIST, Ignat. Epist. ad Trallian. as that ancient and holy Father Ignatius phraseth them. Fourthly, this consideration that the life of a good Pastor is more profitable than his death, 4. The death of good Ministers to be lamented. should put us in mind of a duty to mourn and grieve for the departure of an eminent member in the Church: GOD is not like to the Persian Kings, Ester 4 2. in whose presence no mourners were suffered to come, but godly mourners are always welcome to GOD. See the practice of this duty but in one example, Acts 8. 2. the devout men that buried Stephen made great lamentation over him, though Stephen was a Martyr, and which was his honour, the first Martyr too, and if I well remember, a Martyr saith, if there be any way to heaven on horseback, it is by Martyrdom; Bradford. yet did devout men make great lamentation over Stephen. See the bowels of men endued with GOD'S Spirit, they are full of affection, full of tenderness, so that the streams thereof do overflow the banks; and good reason, they have fewer friends remaining, and fewer helpers, fewer prayers are made unto GOD, and fewer remain to whom they may do good, and from whom they may receive good. And according to this present occasion let us practise a duty which we owe in regard of our deceased brother, even to mourn: away with that Stoical opinion which allows not their wise man to sigh or change countenance at any cross accident, this neither sorts with religion nor reason. No, we have cause all of us to mourn, not you only of this Town, but your neighbours round about you, nay this whole Country; and say as Elisha to Elija, my father, my father, the Chariots and the horsemen of Israel; he by his fastings, often and extraordinary prayers, often hath stood in the gap, and mightily wrestled with the LORD to keep away judgements; and like another Elijah hath left his mantle, or Dorcas her garments for the poor, some godly works, the fruits of a sanctified heart and brain behind him, and many no doubt are strangled in the womb by his death which shall never see light. Touching the beginning of his studies, Master Boultons' life. they were not so commendable as could have been wished, he was tainted by his Schoolmaster in his youth, and continued a Papist in heart at Oxford certain years, and resolved with one * Sometimes a Cantabrigian and student in Christ's College. Anderton his schoolfellow, to have gone to the Seminaries beyond the sea: but GOD happily crossed that design, and effectually calling him to the sight of his sins, and the light of his truth, drew good out of that evil, and taught him so much the more to detest Popery, and to discover hypocrisy and dissimulation in GOD'S worship and in ordinary conversation above the ordinary strain of Writers. How industrious a student he was in the University, his many note books left behind him will bear witness, and how well reputed he was for his learning, as his other exercises, so his public disputations before King JAMES will testify. But Learning is nothing, Industry is nothing to be praised before GOD without grace; grace hath the pre-eminence and gives the lustre to all the rest; the LORD enriched his heart with a great measure of grace, hence is it that his life was unstained and without reproof; though he was not freed from infirmities, yet he was from crimes. Hence it was that he was so laborious in his Ministry, a true student he was all his days, as appears by his library though great, yet very few books in it which were not read over and noted in the margin, and he attained that high strain of grave eloquence, familiar to him, scarce imitable by any others; you were twice a week ordinarily fed with Sermons and Catechisms, and with the Exposition of Scripture on Holy days which would have been acceptable, wholesome food I am sure, to the most learned auditory of the Land. And though he was so great a Clerk, and so famous, yet was not he ambitious nor sought great matters for himself, and he doth beseech an honourable Knight, Epistle Dedicatory to Sir Robert Car. to whom he dedicated his last book, and all others in him to do him that favour, nay that right, nay that honour, not to conceive that he had a thought that way. His heart was set on the right object, and the bent of his study was for matter of Sanctification, both of himself and of his hearers, Note. for himself he could profess (and O that all Priests and Pastors could do the like!) he did I say profess to his comfort on his death bed, that he never taught any godly point, but he first wrought it on his own heart; towards others he was a powerful instrument to batter the kingdom of the devil, he was a downright Preacher and spared no sins, he made many an unconverted sinner to quake and to tremble at his discourses, as Felix did at Paul's, and cast them into a strong fit of legal humiliation; he was an instrument to pull many captives out of Satan's snares, many of you can step forth and say he was my spiritual father; he had a searching Ministry to discover the hidden abominations of sin, to strengthen and increase the graces of those that did stand, to quicken those that languished; many have cause to bless GOD for him, Philemon 19 and do owe even themselves unto him, as Philemon did to Paul. From this spectacle before our eyes all of us may learn something for our imitation: doth any one profane GOD'S ordinances by a dissembled religion? let him forsake it, and fly from it as from a serpent, (for, I speak to the glory of GOD'S mercy, turning his face from Babylon to jerusalem) so did our deceased brother; doth any one walk before GOD with an upright heart, let him hold out to the end, run his race and finish his course both in health and sickness, for so did our deceased brother. A great man, great in worth is fallen in our Israel, & there will be a great loss of him, his wife shall find the loss of a gracious husband; his children shall find the loss of a gracious father; his sheep shall find the loss of a gracious shepherd, we of the Ministry shall find the loss of a grave, learned, & a gracious brother; the devout Christian that desires to have all his sins unboweled and discovered, shall find the loss of a gracious soul-searching Minister, he that would have rules to avoid particular sins, and to make progress in all virtues, shall find the loss of a copious and experienced director; he that is wounded in conscience shall find the loss of a skilful Surgeon, who in that art was one of a thousand to restore righteousness; the virtuous, rich, and humble poor Christians that feared GOD, shall find the loss of a loving friend and a gracious supporter, those that are in wants and truly religious, shall find (to my knowledge) the loss of a liberal reliever and comforter, nay poor condemned Christians shall find the loss of a charitable instructor: and what shall I say more? the whole Land shall find the loss of a zealous pillar and of a powerful prevailer with GOD for the continuance of our happiness: so that all had cause to pray not as the dresser of the barren figtree, but as for a fruitful tree, Luke 13. 8. LORD let it stand one year, nay many years longer; but the greater our loss is of him, the greater is the gain unto himself, and as he is crowned with glory in heaven, so his remembrance to many of us, will be like that of josias to the Jews, It is sweet as honey in all mouths, Eccles. 49. 1. and as music at a banquet of wine. Uses to be made of the death of Ministers. This consideration may be of good use for GOD'S people; First that they would set a high price on good Ministers, and afford them a singular measure of love as to spiritual fathers, Ministers to be highly prized. GOD honouring them so highly, as joining them with himself as co-workers in the regeneration and salvation of his people; 1 Thess. 5. 12, 13. against whom Satan and his instruments are most enraged: 1 Cor 3. 9 towards such let the affections of GOD'S people be most inflamed; though their persons may be contemptible, yet in regard of their high calling as they are CHRIST'S Ambassadors they are venerable, they are dear unto GOD; you cannot contemn nor reverence them, but this reacheth unto heaven, and in the last resolution reflects on CHRIST himself, Luke 10. 16. CHRIST is interessed both in the contempt and in the respect you show towards them. Secondly, it should teach them another duty, to pray heartily to GOD for them, 2. Ministers to be prayed for. that GOD would give his Urim and his Thummim to his holy ones; this was the prayer of Moses for the Tribe of Levi: Deut. 33. 8. think of them as Saint james said of Elias, jam. 5. 17. That they are men subject to like passions that you are, conceive us not to be of. Laodicean temper, Revel 3. 17. to stand in need of nothing; we are no better, nor so good as Saint Paul, and yet good Saint Paul is frequent in his exhortations to the people to pray for him; brethren we had need of your prayers, none more need than we: something it is that Saint Paul in his prayer for the Churches, useth this form, Grace be unto you and peace, but when he writes to Timothy and to Titus, separated for the service of GOD, he prays for Grace, Mercy, and Peace, for them. They in special manner it seems do stand in need of GOD'S mercy; pray for such then, and for their continuance, that they may live, be guides to the blind, lights to them that sit in darkness, Instructors of the ignorant, and by a godly life examples to the flock over which the LORD hath made them Overseers. Get now all the good you can from profitable Ministers while you enjoy them, 3. All the good that may be to be reaped from Ministers. hear them every LORDS day, as though it was the last day you should hear them; whiles the years of plenty last, store up with good joseph provision which may preserve your lives if a dearth should come; like the shellfish, suck in that moisture while you are in the waters, which may preserve you on the dry land. When Nilus over-flowed the banks, the Egyptians were so wise, to dig pits to retain the water to serve their turn, when the water of the river returned into its channel. Do thou so for thy soul in regard of the waters of life, store now thyself with the bread of heaven, lest thou find to thy grief the greatness of a benefit in the loss thereof: unwise they are that know not the true worth of blessings but by wanting them, which wisemen had rather learn by keeping them. Euseb. Eccls Hist. l. 5. c. 18. O carry thyself towards them as Saint Irenaeus did towards that blessed Martyr Polycarpus, many years after he did keep fresh in memory the disputations of Polycarpus, his goings out, and comings in, his manner of life, the shape of his body, his Sermons to the people, how he conversed with Saint john the Apostle, and with others which saw the LORD, he could recite what he reported as spoken by them, etc. such a deep impression in his soul there was left many years after Polycarpe was a glorious Saint in heaven; and I believe that this our brothers unaffected gravity, his wise carriage, and many of his gracious speeches are written with the pen of an adamant in some Christians which will be legible in them so long as they live. Lastly, let us of the Clergy while we live, do all the good we can, 4. Do good while the day last. and put forth ourselves with all laboriousness before the day of harvest; 1 Cor. 12. 7. the gifts of the Spirit are given to profit withal, Gods gives these ministerial talents to this end; and let us employ our talents to attain this end, while we continue in this Tabernacle, let us not cease to put men in mind of their duty, 2 Pet. 1. 12, 19 as Saint Peter professed he would do; let us pity the case of all disobedient persons: let other fishers, if they think good, fish for riches, or for vain applauses; but let our chief aim be to deliver a sinner from the pit of destruction, and rather to speak five words in compassion to save a soul, than five thousand for any sinister end whatsoever: the soul of the poorest man is very precious, and the loss of it cannot be redeemed with a world, it is sin that looseth the soul. O how unhappy are all sinners, how miserable! which would make GOD'S servants shed rivers of tears if they thought advisedly thereof, and mourn over them as our Saviour did over jerusalem, Luke 19 41. when he beheld their present security, and foresaw their future ruin, Mat. 23. If thou hadst known these things that concern thy peace, how happy hadst thou then been? let us then be faithful and laborious, and so much the rather now aught we to be laborious, to make up this breach for the loss of our brother, if GOD enables us; the LORD himself is the heavenly teacher of this lesson by a just proportion in a like case. Moses my servant is dead, now therefore arise joshuah— be strong and of a good courage; Iosh. 1. 2, 6. this our brother GOD'S servant is dead, let us therefore who do by the goodness of GOD remain yet alive in a better degree then formerly, be faithful in our callings, let us be more industrious in reading, in meditating, in conscionable preaching, and in a holy walking in the fear of GOD, that so we may repair what we may our great loss by the death of him; and truly we have great encouragements so to do: Iosh. 1. 5. for as GOD was with Moses, and promised to be with joshuah, so will the same GOD, if we continue so doing, make the same word good unto us, he will be with us, He will never leave us nor forsake us; and when this short uncertain, Heb. 13. 5. vain and wretched life is ended, we are already assured, that every one of us shall hear to our everlasting comfort, that blessed sentence, Well done thou good and faithful servant, thou hast been faithful over a few things, Mat. 26. 23. I will make thee ruler over many things: enter thou into the joy of thy LORD. Which he for his mercy sake grant unto us all, Amen. FINIS.