THE PATRIARCHES PORTION. OR, The Saints best Day. Delivered in a Sermon at the Funeral of Sir THOMAS REYNELL of Ogwell in Devon. Knight, April. 16. 1618. Wherein may be seen, 1 The shortness of man's life. 2 A Christians combat against 1 Satan. 2 The World. 3 The Flesh. 4 sin.. 3 A preparation to die well. 4 The reward of glory after Warfare. By john Preston, Preacher of God's Word at East-Ogwell, in Devon. LONDON, Printed by A. M for Roger jackeson, and are to be sold at his shop in Fleetstreet near Fleet Conduit. 1619. TO THE RIGHT Worshipful, Richard Reynell, Esquire, and Thomas Reynell, and Walter Reynell, his brethren, Grace, happiness, and Peace, etc. Right Worshipful, THe world may well wonder what wind hath driven these Papers of mine to the Press, or what should press me to send these unpollished meditations 〈◊〉 the Censure of the world, which ●ere conceived and brought forth in fewer days than a week affords, but (being sent abroad) why I should bequeath them to your protections, none need to wonder; considering the many encouragements and continual kindnesses I received from your worthy father, whose Funerals these are, and unto whose favour, next under God, I ascribe, the greatest part of my worldly well-being. I am ●ot● to r●bbe up and open 〈◊〉 ●ound of grief, which o●r co●ntrey received; but you most of all by the death of the Right Worshipful, your dear father. The grief will be the less to you, for the loss of his Person, if you follow his footsteps in that Religious course of life which he hath trodden forth before you. For I may say of him as Austin● o● 〈◊〉, 〈◊〉 quidem ●…ma in ●ocieta 〈◊〉 fidelium & c●●t●rū recepta, laudes nec curat nec quaerit humanus imitationem tantum quaerit: The imitation of his virtues will be more pleasing and praiseworthy, then either my commendation of his life or your lamentations for his death. Children will most willingly writè after their father's Copy, and few fathers can set fairer Copies 〈◊〉 〈◊〉 childre● 〈◊〉 yours hath done to you if you write not well, the world will wonder: But ●old on as you have begun & you ●il make it doubtful 〈…〉; whether 〈…〉 happy, the children who had such a father 〈…〉 them, or the 〈◊〉, who had such● children to follow fast after him; My due respect for that undeserved love which I have always found from your 〈…〉 these papers ●●to your hands, wherein you may find something which may help forward your happy course towards heaven, it hath pleased God to set some of you in places of Authority, to serve 〈…〉 Country, others he hath sent to serve his Prince at the Court, and you have need both of good heads and good hearts too, that you may hold out in these high places. If these poor meditations of mine may serve as Phillip's boy, to put yo● in mind of your mortality, which it m●y make you di● the happier, but neuer● whit the sooner; I shoul● think my small labour full lie recompensed, and m● main end, which is God: glory▪ somewhat furthered, To your honourable acceptance therefore, I commē● these short meditations, and both you and them t● God's blessing. Yours in the Lo●d. I. P. THE PATRIARCHES PORTION, Or The Saints best day. JOB 71. Is not time determined of warfare to man upon earth; And are not his days as the days of an hireling; THat which God sometime said of his Holy City jerusalem, Many excellent things are spoken of thee thou City of God; the same we may say of holy job, many excellent things are spoken of thee thou servant of God: yea more, many excellent things are spoken by thee. His Piety and his Patience are most remarkable: For the former is praised by God a job. 1. 1 : The other proposed as a pattern to be practised by men b jam. 5, 11 : He spoke of man's entrance into the wo●lde, Naked came I into the world, and of his passage out of this world, Naked shall I go out again c job. 1, ●1 : of man's short continuance in this world, and of the many miseries that meet him while he doth continue: Man that is borne of a woman, is of short continuance, and full of t●oubl d job. 14, 1 : That profession which the good Patriarch jacob makes before Pharaoh. e Gen. 47, 9 Few and ●uill are the days of my pilgrimage, might job as truly take up, few in comparison of his Fathers, For Abraham lived 175. years, f Gen. 25. 7 Isaac lived 180. years, g Gen. 35, 28 whereas ●●cob lived but 130 years. And are not my days few saith job h job. 10. 28 : and as for the quantity they were few, so for the quality they were evil, in regard of the misery and sorrow which in these few days he endured. For who more exercised in miseries than job was, who was harder held under the correcting hand of God than he. For first, God delivered all that he had into the hands of Satan i job. 1, 12 who did not abate him an inch of all the ill he could do, him but by degrees brings him to the height of misery The Sabeans took away his Oxen and Asses, k Ver. 4. which we must needs grant was a great loss. The fire burned his sheep and servants l V●●. 17. , and this was more fearful than the former. Then the Chaldeans fell upon his Camels, a greater cross in his commodity then all the former. Then a wind from beyond the wilderness blows down the house over the heads of his Sons and Daughters, and they are all dead in one day, a greater heart▪ wreak then all the rest: and yet the devils spite doth not rest, but gets leave from the Lord to finite job with boils, from the sole of his foot to the crown of his head m job. 2, 7 : Whether it were a Leprosy as some say, or the French disease as others think, or some other more loathsome disease, and such as never man before him felt, doubtless it was fearful and foul. In all these, it was not the least part of his misery, that these come so thick one in the neck of another, before the former have done his full spite. But what comfort hath he in the midst of these crosses, a man would imagine his wife should comfort him, but alas she addeth unto his cross, and proves the sharpest corrosive unto his soul, when she bids him blaspheme God and die n job. 2, 9 : and what comfort he had from his friends we find, o job. 16. 2 Miserable comforters are you all. Hereby I hope you see what cause job had to say, Is there not a time of warfare appointed to man upon earth, and are not his days as the days of an hireling, as we have it in my Text: In which words Two things are observable, 1. The sharpness of man's life, subject to many troubles, in these words: Is there not a time of warfare to man upon earth. 2. The shortness of man's life, in these words: Are not his days as the days of an hireling. For the meaning of the words, you may conceive them better, if we enlarge them a little, as if job had in more words said thus. As God hath appointed how long every man shall live, of which time he cannot come short if he would, nor go beyond it: So it is God's pleasure that they shall find little pleasure, this short shall not be sweet, but as a warfare wherein he must fight against his enemies, the Devil, the World, and his own Flesh: neither may he give over when he sees good; for as he that is hired, must look to do some work for his wages, for that short time that he hath undertaken: so must we in the days of our lives; they may not be spent vainly and idly, but in doing good. I must yet come nearer the words. Is not time determined of warfare to man upon earth: Some read them thus, The life of man is a warfare upon earth: Some thus, Is there not a certain time of warfare determined unto man upon earth: Some thus, Is there not a day of warfare to mortal man upon earth: Others thus, Is not time determined to man upon earth. The world signifies an Army a warfare an end or determinate time, as God hath appointed that men shall die p Heb. 9, 27 : So he hath determined a time how long to live, and then to die: Are not man's days determined, the number of his months are with thee; thou hast appointed his time, which (if he would) he cannot pass q job. 14, 5 : All the days of my appointed time, will I wait till my changing come, job 14. 14. Henc● then we may draw this Doctrine. Th●t God hath decreed how long every man shall live; no man can live beyond the time determined by God. David's child doth die young r 2 S●m. 12 18 : but God had determined it should then die. Methus●●la● doth die aged s Gen. 5, 27 and God had determined he should not die till then. The one in his infancy, the other in his old age; both in the time determined by God. To all things (saith Solomon) There is an appointed time, and a time to every purpose under the Sun, a time to be borne, and a time to di● t Eccls 3, 12 . Let men use what means they will to bring matters to pass purpose and plot all is to small purpose: for b●…ore the time they shall be frustrate, but if the time be come wherein God will have his will and work effected, it is neither force nor fraud, neither power nor policy, neither money nor might, that can hinder it. The Israelites could not be delivered from Egypt, before the time appointed, Four hundred years they must be in bondage u Gen. 15, 13 : but when the date of this indented time is out, Pharaoh cannot keep them one day longer, for even the self same day that it came to pass, That all the host of the Lord went out of the land of Egypt, x Exo. 12, 41 , yea for the performance of God's purpose at his appointed time, the course of nature shall give way to the cause of nature, I mean the God of nature. The deep Sea shall become dry Land, and the liquid waters shall become a wall to make way for God's people to pass at their appointed time: Of this miracle Asaph may sing; O God thy way is in the Sea, and thy paths i● main waters, and thy footsteps are not known y Psal. 77, 19 : a like marvelous work was at the river jordan, when Israel entered into Canaan, than the waters that came down from above, stayed and rose upon an heap, so the people went right over jericho. josh. 8. 16. The Israelites wandered up and down in the wilderness forty years, being oppressed of their enemies, Et in ipso articulis temporis, In the very instant of time which God had decreed, they were delivered. David was tossed hither and thither, yet could not obtain the kingdom before the time appointed came. The jews could not be delivered from the Babylonish captivity, till the seventy years were expired. The godly expected the coming of Christ, as was foretold by the Prophets; but he came not till the fullness of time was come z Gal. 4, 4 : when our Saviour taught and wrought Miracles, the Scribes and Pharisees sought to take him, but they could not till the time appointed of God. The people took up stones to cast at him, a Ioh 8, 59 they gave a Commandment, that if any man knew where he was he should show it, that they might take him b joh. 11, 57 : but when the time appointed by God was come, he offers himself, saying, Whom seek ye c joh. 18, 4 . The Soldiers could not keep the body of Christ, in the grave, beyond the appointed time, and then, notwithstanding watch and ward, and stone, and seal, they see, and an Angel sayeth it, He is not here, for he is risen d Mat. 28, 6 : Why do the Sun and the Moon keep their true turns and times of rising and setting, the Summer and Winter, and Atumne, and Spring, their settled seasons, but because God hath appointed them e Gen. 8, 22 : And can we doubt then but that God himself doth keep his due times, or may we think that that is not the most due time which God hath determined. The very ploughman is taught by experience to take his time, when to plough, & when to sow; when to reap and when to gather into the barn, and shall not God that great Husbandman of the whole world, both know and keep his time, to plant, and pluck up as he hath determined; or hath he not determined a time for man, both to be borne and to die; or hath he left it in the power of man to live when he list, and die when he will, doubtfulness no. The time of death none can prevent before it come, none pass it when it doth come. The shortness of man's life. THou hast numbered my steps saith job f job. 14, 16 & when David desires of God to teach him that heavenly Arithmetic to number his days, he did not doubt but God had done it, he knows not the number only, but the measure, both how many and how long the days are which we must live, as you may see g Psal. 39, 4 : yea he that hath numbered the hairs of our heads h Mat. 10, 30 , hath numbered not only the years of our life, but the months of our years, & the weeks of our months, and the days of our weeks, and the hours of our days, & the minutes of our hours, which point we cannot pass. Indeed, God doth divers ways take men out of this life: Some by murder, as Abel i Gen. 4, 81 , Some by drowning, as the old world▪ k Gen 7, 21 : Some by burning, as the Sodomites▪ l Gen. 19, 24 : Some by stoning, as the Sabbath breakers, and Achan m Num. 15 36. : Some by being cut in pieces n judg. 19, 29 : Some by the fall of an house, as the Philistims o jug. 16, 30 , and such as they upon whom the Tower of Siloam fell p Luk. 13, 4 : Some by a nail as Sisera q jug. 4, 21 : Some by Lions, as the young Prophet r 1 King. 13 24 : Some by Bears, as the scoffing children s 2 King. 2 24 : Some sawen to death, as Esay: Some hanged, as the good Thief t Luk. 23, 39 : Some crucified, as Christ: But none of these sooner or later than the Lord hath appointed. The same God that hath determined the manner how, the means where, had likewise determined the time when they should die. The consideration of this, may first Use 1. comfort the godly, in that their lives lie not in the power of men, or malice of Satan, for these indeed would swallow them up quick when they are displeased at them, and the godly never want the wicked or the devils displeasure; you shall see some of the jews band together, and bind themselves by an oath, that they will neither eat nor drink, till they have killed Paul u Act. 23. 12 , but their plot shall be prevented, and Paul preserved till the time appointed of God. Tyrant's may take away the life of the godly, but they cannot cut off the laps of their coats, nor touch the skirts of their garments without God's permission, and he will never permit them before the appointed time. Pharaoh would have taken away Moses his life often, but God had not appointed it so, for Moses died in the land of Moab x Den. 34, 5 , Saul thought to make sure work with David when he ran at him with a spear, but God had appointed that David should die a natural death, in his bed as he did y 1 Kin. 2, 10 : we see such men as are grievously wounded, oftentimes do not die, as on the contrary, the cutting of a corn doth kill some, what is the cause but the performance of Gods appointed time in both. Asaph was but sick in his feet, far from the heart; he ●…s to seek help of the Physician, yet dies of the disease z 2 Chro. 〈◊〉 12 : Hezechiah was sick at the heart, and at the point of death, yet lives many years after, because his time determined by God was not yet come when he should die, though in regard of his disease in the sight of man, the day was come that he should die. One lies long sick, yet recovers because his time is not come, another as he walks in his chamber, or sits in his chair, drops down and never riseth because his time is come. To conclude this Use for the comfort of the godly, though their enemies that seek to spill their blood be many, and those mighty and malicious withal, yet all these cannot diminish one day of this life which the Lord hath decreed. Secondly, this may serve for reproof Use 2. of such as dream & dote only upon second causes, and never look to God's council and decree. This makes these men cry out and say, when their friends are taken away, Oh it was for want of learned Physicians about him, yet died of no dangerous diseases, while he looked to second causes and not to the Lord without whose appointment nothing can come to pass. A Sparrow cannot fall to the ground without God's guiding providence a Mat. 10, 29 : nor a bird fall into a snare where no fouler is b Amos 3, 5 : In the pestilence they cry out of the infection of the air, in consumptions of sorrow and grief, in fevers of cold, in famine of foul weather, in war of the malice of the enemies, but Moses would have men to look to a higher hand in all these; For it is the Lord, saith he, that shall smite men with consumptions, and with the fever, and with the burning ague, and with fervent heat, and with the sword, and with drought, & with the mildew. c Deut. 28. 21. The second causes I know, that is such means as God hath appointed for the preservation of life, must not be despised, yet they must not be doted upon; use these carefully, but commit the success to God, who only can bless these means, and will, whensoever they may serve for the performance of his purpose and his time appointed, which can by no means be either prevented or avoided. Thirdly, this may teach us to wait 3 Use. with patience, expecting when our changing shall come, d job 14. 14. It is not for us to know the time and season, the year or month of our appointed time which God hath kept secret to himself. It is comfort enough, and powerful to persuade a patient expectation of our change, to think how happy a change we shall have; Christ shall change our wild bodies, that they might be like unto his glorious body e Phil. 3. 21. : when we have the world at will, and nothing comes cross unto us, we can be content; we say to live as long as the Lord hath appointed, but when we are pinched with poverty or surcharged with sickness, or vexed with sorrow and grief, then most impatiently we pray, and wish that we were out of the world, and we will not wait the Lords leisure; but with the King of Israel we wickedly resolve, be hold this evil is of the Lord, what should I wait for the Lord any longer? f 〈◊〉 Kin, 6. 23. In these cases, we can allege Scripture, that it is better to die, then to live; because Solomon saith, that the day of death is better than the day of our birth. g Eccles 7. 4 Solomon doth not say that the day of death is good simply, but by way of comparison better than the day of birth; and yet this may seem in human sense and reason to be absurd, for there is joy when a man is born into the world. h joh. 16 21 The number of the children of God is increased, life is the gift of God; i 1. Sam. 2. 6. How then can the day of death be better than the day of life. The meaning of Solomon is, that life is attended with many miseries, for we are borne to labour and travel, subject to sicknesses and sorrow, and sin, nothing but death can deliver us from all these; and therefore better is the day of death than the day of birth; yet be it never so good, be it better than life, yea, be it best of all to be with Christ: k Phil. 1. 23. Though we have here no abiding City: l Heb. 13. 14. Though we be strangers and pilgrims: m 1 Pet. 2. 1. Though sojourners, as all our fathers were: n Psal. 39 12 Dust and ashes, o Gen. 18, 27 Worms of the earth; p Psal. 22. 6. Though we were worse than all these; yet we must wait God's appointed time. Though the everliving God hath condemned mankind to death, which is the wages of sin: and to the grave, q Rom. 6. 23 which is the house appointed for all the living, r job 30. 23 yet may we not either hasten our death, or dig our own graves, and descend into them before we be dead. Though our bodies be but houses of clay, s job 4. 19 earthly houses or tents rather, t 2 Cor. 5. 1. yet may we not pull down these houses over our heads, or remove these tents before our General give command, but wait till our changing come. In a word, God hath determined that we must die, and therefore death should be welcome, when it doth come, but he hath determined withal when we must die, and therefore nothing should make us weary of waiting, till it do come. Fourthly this point duly considered may reprove such that go about to 4 shorten their lives, these men presume to appoint their own time, & with a falls key to open this prison of their body, and let their souls depart before God call for it, or give them any commission unto it. It is true that God hath appointed this time for these men's deaths in his secret counsel, but it is more than they know; and for aught that they see, they might live longer if themselves were not the cause, and so they cross the reneiled will of God, which only can be our warrant in all our actions. Again, though they were so much of God's secret Counsel, as to know that God had appointed this to be the time, yet they know that God hath not appointed either themselves or such violent means to make good his purpose at his appointed time. No, no: it is misery that makes these men weary of their lives; and therefore like the foolish fish, they will leap out of the frying-Pan, into the fire; out of short trouble here, into eternal torments hereafter. He that will live godly, must suffer persecution; u 2 Tim. 3. 12. he that will come into heavenly Canaan, must pass through this earthly Egypt; Through many afflictions, we must enter into heaven, x Acts 14, 22 and shall we then cut off the thread of our life, because we find some knots in it. Abimelech cut off his own life, y jug. 9 54. so did Saul, z 1 Sam. 31 4. so did Ahithophell, a 2 Sam. 17. 23. so did judas, b Mat. 27. ●. and so do many in their desperate humour now a days, by the cunning of Satan, but not without the secret unsearchable and just judgement of God. Fiftly, and finally if our time be determined, and that time known to God, 5 unknown to man, certain to him, uncertain to us, we must prepare against that time come, we are men, and therefore mortal; weak men, and therefore secure, for we are every day dying, and cannot long live, as old men have death before their eyes, so young men have him behind their backs: and betwixt old and young, I desire no other difference but this, that young men may die quickly, and old men cannot live long, and therefore all must be prepared. Be ye prepared therefore, for the Son of man will come in an hour when ye think not: c Luk. 12. 40. All must prepare, old and young, rich and poor, great and small, noble and ignoble; old men must prepare, for they must shortly die, they should put their houses in order, d Isa. 38. 〈◊〉. they should with sense and sorrow, confess their sins to God, saying, Against thee, against thee only have we sinned, e Psal. 51. 4. they should labour for life to be at peace with God and their own consciences, and if it be possible to have peace with all men f Rom. 12. 18 . Young men should prepare, for they may die before those that go crooked with age: they have no Charters of their lives. It is not policy, nor gay and gorgeous apparel; not eloquence of an Angel's tongue, not strong Castles and stately houses, not pomp nor promotion, can take day with death, or persuade the worms to pity them, nor preserve their names from perpetual infamy. These things may procure honour on earth, but no happiness in heaven. If all were not subject to death, young men might hope to be exempted, but a new ship may as soon be dashed in pieces meeting with a rock, as one that is old and weatherbeaten, a young tree may be overturned with a whirlwind, as soon as that which is old and blasted, many old men have outlived these tha● were young, but never any young or old that lived and did not die: Doth not every man bear about him in his own bosom, that which will bring him to his end: are we not all sick of the same disease, even the consumption of our days. Time, precious time, passeth away swiftly, and with it we pass towards our end, and like those in a ship, we perceive it not, and therefore prepare not for it, or think not of the danger of it; for as death leaveth us, so the day of judgement shall find us. They that build fair and sumptuous houses, are not certain how long they shall hold them; they that purchase lands and livings, cannot tell how long they shall possess them; they that have gathered in a great harvest, cannot tell whether they shall be better by it; they that plant, cannot tell whether they shall eat of the fruit of it; yet all these men are provident to prepare for life that is uncertain, and forget death which is most certain shall come, & more uncertain when it shall come. Prepare then in health, for it may hardly be done in sickness, or at the hour of death. Sickness may be so full of extreme sorrow and pain, and death so sudden and present, that thou canst not prepare thyself if thou would; or if thou do, yet not so well as thou wouldst: many neglect to prepare themselves when they may, and when they would cannot. So the five foolish Virgins might have had Oil in their Lamps, if they had looked to it in time; but afterward, when willing they would, could neither buy nor borrow any. These men consider not how dangerous it is to procrastinate, and p●…●ff their repentance from day to day, a●… that for two causes. First, God doth leave the wicked destitute of divine help in that hour, I have called, saith the Lord, but ye refused, ye were in health in the prime of your time, in the flower of your age, in the heat of lust, having by nature corrupt hearts and carnal affections living in pleasure, passing the time in mirth, subject to youthful wantonness and to unstaidnesse of affection, full of looseness, which is the way to lewdness; of weakness, which is the way to wickedness, than you would not hear, now in your deathbed, ye shall call, but I will not hear, but laugh at your destruction, g P●o. 1. 24. They that forget God living, God will forget them dying. Secondly, in the time of death men are more grievously tempted, and therefore it is dangerous to defer repentance to the dying day. Remember (saith Solomon) thy Creator in the days of thy youth, h Eccles. 12, 1. why should we remember God in youth, because if youth be spent in vanity, commonly old age will end in profaneness. The Prophet speaketh of Crimson sins, sins of a double die, if it be right Crimson or Purple, it is died in thread & in the wool, and that is ever a deep dye, so if Satan die us in our wool, in our youth before we be men, before we be made cloth, it is like to stick by us, and to go with us to our grave. If Satan make thy youth unprofitable, of all the ages after, there can hardly any good be hoped for; if the blossom be nipped, where is the hope of the Autumn. Thus much for the first point, that God hath determined the days of man how long he shall live. A Christians combat against 1 Satan. 2 The World. 3 The Flesh. 4 sin.. THe second point of Doctrine which doth arise from these words, is this; Doct. 2. That the time appointed by man to live upon earth, is a time of warfare. Men must live Soldiers, and die Conquerors; live fight, and die overcoming; from the cradle to the grave is a time of warfare; we have many enemies, all fierce and furious: 1. The Devil. 2. The World. 3. The Flesh. 4. sin. All these we must encounter and overcome too, if it go well with us; and woe is unto us if they overcome. Conqueror's shall be Crowned, but C●wards shall be shamed, and the Conquered shall be captivated. The first enemy is the Devil. SAthan is a great enemy, A roaring Lion going about seeking whom he may devour i 1 Pet. 5, 8 : A Lion for his might, roaring for his malice and wrath, with a hungering desire to hurt, going about without weariness, seeking through his studiousness to deceive, whom he may devour with an implacable wrath, to wreak his malice both upon God and man; for all his pains and policy, all his force and fraud aims at this, that neither God may be served, nor man may be saved. When he cannot secretly deceive by the subtlety of a Fox, he runs upon men with open mouth, like a devouring Lion; in peace he is crafty, in persecution cruel. You may perceive the Lion by his claw, and judge of his nature by his names: He is called a Serpent, k Gen. 3. 1 and therefore subtle, wise, and crafty: A Tempter, the Tempter l Mat. 4, 3 to persuade, & a Devil to destroy m Luk. 4, 2 whom he doth persuade; before the sin we shall find him a Tempter, after the fin we shall find him a Devil; kind in the entrance, cruel in the end. He proves a Tempter that he may play the Devil, and that in every place; he made war in Heaven, practised fraud in Paradise, sowed hatred amongst the first brethren, and tars in the wide field of the world. We know tars will grow fast enough of themselves without sowing, yet in hope to have fuel enough for hell fire, he will take pains to sow them, and that in the night when others sleep. In eating he hath surfeiting, in drinking drunkenness, in generation wantonness, in labour idleness, in conversation envy, in government covetousness, in correction anger, in promotion pride, in honour's ambition, in talk vain ostentation, in profession hppocrisie, and backsliding in the Christian race, and in every blessing of God some secret bait to draw men to sin. Into the heart he doth iniect e-evill thoughts, into the mouth evil words, into the members evil works: He moveth the merry to be dissolnte, and the mournful to be desperate. What then shall we do? shall we faint and fear, and fly from him; no, than we are sure to be foiled; we must fight it out with him, and resolutely resist him, and he will fly. Indeed we cannot do it by our own strength, flesh and blood are but unequal matches for spirits of the air, as these are. What then, We must put on the whole Armour of God, that we may be able to resist in the evil day, and having finished all things stand fast n Eph. 6. 15 : The first weapon is the truth of God, with this the mind must be so confirmed and strengthened, that Satan do not keep us continually in doubting. The second weapon is innocency of life, that Satan do not extinguish all heat and light of Religion in our souls & service of God. The third is an alacrity and cheerfulness to embrace the Gospel of peace. The fourth is faith, which the Devil desires to robus of, because it is the Casket, yea the Castle of all our comfort; and in this warfare both sword and buckler. Resist steadfast in the faith o 1 Pet. 5, 9 : and this is our victory whereby we overcome the world, even our faith p 1 job. 5. 4 : And the Apostle saith, Watch ye, stand fast in the faith, gird you like men and be strong q 2 Cor. 16 13 : Watch, sleep not in sin; stand, fly not to sin● stand fast, fall not through sin; watch, for the Lord cometh to judge; stand, for Satan cometh to tempt; stand fast, for the flesh persuadeth to yield; in faith, for Satan would winnow us like wheat r Luk. 22, 31 : and not winnow us only, but also win us from God. The fifth weapon is hope, which in this skirmish must hold up our hearts. The sixth, is the word of God, which is powerful to salvation s Rom. 1, 16 : which is sharper than a two edged sword t Heb. 4, 11 : which is a lantern to our feet u Psal. 119, 105 : which is able to make us wise unto salvation x Tim. 3. 15 . The last spiritual weapon is prayer, which to the party that prayeth is aid, to God a sacrifice, and to the Devil a scourge. In sickness, prayer is a medicine. Hezechias prayed in his sickness unto the Lord y 2 Kin 20, 2 . In sorrow it is a solace z jona. 2, 1. . In trouble it is a comfort a Psal. 50. 15 : Prayer overcometh the Devil, and stayeth the hands of God, it is the messenger which relateth our affairs to God faithfully, and bringeth his answer wished for, speedily. God that would not be overcome with the brags of the proud Pharisie, was over entreated by the prayers of the humble Publican b Luk. 18. 13 : To conclude, All these weapons we must have if we conquer Satan; and all these weapons we shall have if we put on Christ. The second enemy is the World. THe second enemy is the world, and there is a world of enemies in the belly of this beast, worldly pleasures, and worldly pomp, and worldly pride, and worldly prophanonesse, and worldly profits, which all fight together against our poor souls, and fight amongst themselves which shall have the first blow at us. But the love of the world is the Captain of them all, which hath carried many captive. Demas loving the world did forsake the world c 2 Tim. 4 10 : nay it makes men forsake God himself, and become God's foe; for he that will be a friend of the world, maketh himself the enemy of God d jam. 4, 4 : And love not the world saith Saint john, For whosoever loveth the world the love of God is not in him e 1 Ioh, 2. 15 . This world is a strumpet which by her beauty doth bewitch us; a staff of reed which by his brittleness doth deceive us, when we lie or rely upon it. The world doth promise unto men mountains of gold, huge & high towers of honours, but these are but towers of Babel, which will fall upon the heads of the builders, and bring them to confusion. The Sea sometime doth hoist up the Ship towards heaven, but presently it is plunged down in the deep; so doth the world lift up many men for a time, but ere long they fail of their footing, and fall down to the bottom of baseness or beggary. That part of the wheel which is one while highest, is presently down again in the dirt; so they that to day are in the top of honour, before to morrow may be brought to deep disgrace. Agathocles of a Potter became a Potentate, being advanced from the dirty Clay to the Crown & Diadem: On the contrary Dionysius fell from his princely Throne to a poor Pedagogue in Corinth, God hath put down the mighty from their seat, and hath exalted the humble and meek f Luk. 1, 52 : God taketh the simple out of the dust, and lifteth the poor out of the mire, that he may set him with Princes, even the Princes of the people g Psal. 1▪ 3, 7, 8 : Wrestlers use to list them up on high whom they purpose to cast down on the ground, with greater violence: such a wrestler is the world, that hath hoist many, but to give them a greater fall. The world is troublesome as the Sea which cannot rest Esay 57 20. such tossing and troubling there is in it; It is as brittle as glass, very bright but quickly broken; The world passeth away and the lust thereof h 1 Ioh, 2, 19 : The world is a swelling Sea through pride, blew thorough envy, fervent through anger, deep through dissembling, unquiet through covetousness, foamy through wantonness, supping up all through the care of the belly. Where the greater fishes eat up the less. Is the world so turbulent and transitory, what madness is it then to be so fast nailed to it in our affections, that we can hardly be knocked off from it, or as we did verily believe there were no other world to come. We suffer a great deal of trouble which is certain to prolong our days a little time, which are uncertain; for this world is not our mansion house; or permanent; but an Inn or rather but a thorow-fair, through which we must pass to our own house and home: here we must so lodge this day, as that we must be ready to depart the next; and though we love it never so well, and live in it never so long, we shall find, and be forced to confess at last, when we must leave it; that it hurts many, heals few; promseth much, performs nothing. Let worldly men vaunt of their knowledge, how to get, and keep, and save, and thrive; the knowledge is little worth while the world knoweth not God i job. 1. 10 : they may speak of their quick and stirring spirits, but a better Spirit than theirs hath spoken it, that the world receiveth not the spirit of truth k Ioh, 14. 1● : They may reprove the Saints of God for singularity, but the Holy Ghost reproveth the world of sin l joh. 16, 8 : They may think themselves jolly wise men, But the wisdom of the world is but foolishness with God m 1 Cor. 1● 20 : They may pray upon the poor, but our Saviour did not pray for the world n joh. 17, 9 : They may play Rex, and domineer as Kings here, but Christ's kingdom is not of this world o joh. 18. 36 : Now if any godly soul shall say, how may we overcome this world; I will tell him in a word or two, but it is sooner said then done: First, We must not love this world, nor the things of this world more than God. Secondly, we must not live after the fashions of this world, which are all either vain or wicked p Rom. 12. 2 : Thirdly, We must use this world as though we used it not q 1 Cor. 7, 31 : Fourthly, we must not be servant to our servant the world. Fiftly, if we truly judge of the world, of all the pleasures, and profits, and dedelights thereof, as Solomon hath taught us, who had tried it well, that all is vanity and vexation spirit. The best but vanity, and the most vexation; and so much for our second main enemy which is the world. The third enemy is the Flesh. THe third enemy is our flesh, an enemy in our own house which lies betwixt our breasts and bosom, and therefore more dangerous. This flesh of ours is a judas which doth kiss, but it is to kill; a Dalilah in Sampsons' bosom, a Cain to Abel, an Absalon to Ammon, a joab to Amasa, and in a word the common cutthroat of our souls. As a moth which is bred in a garment and nourished by it, doth notwithstanding fret and spoil it, so the flesh doth go about to eat out our souls, and doth fight against the spirit which gives life & being to it r Gal. 5, 17 : Civil wars you know are far more fearful than foreign innations: such is this fight of the flesh against the spirit, it is inward, and near at hand to hurt upon all occasions, we bear about with us our greatest enemy, which will stab the soul, or rob it of all rich graces of the spirit; darken the understanding, dull the memory, fat the heart, blind the eyes, stop the ears, and strip the soul stark naked of all goodness. If we have a Pharaoh a bloody Tyrant abroad, we shall have a judas a plodding traitor at home, and how hard is it to prevent the harms which such an insinuating and close adversary may pull upon us. He that ruleth his own mind, is better than he that winneth a City s Pro. 16, 32 : He that represseth & keepeth under his intemperate passions and violent affections, doth a greater exploit, and more praise worthy, than he that conquereth Cities, and Castles, and Towns, and Towers, Anger, wrath, covetousness, and such corrupt affections are our capital enemies; I may term them our Turks against whom we must daily war and fight, and that without fainting, lest they bring us into bondage, for of whomsoever a man is overcome, even unto the same is he in bondage t 2 Pet. 2, 19 : Samson did much hurt to his enemies the Philistims, yet himself was overcome, if not with filthy, yet with fond and foolish love. Alexander the Great Conquered a great part of the world, yet would he not conquer his own anger, or command his drunken desires. Many rule and govern Cities, Armies, and Families, yet are servants to their sensual pleasures and delights. That Emperor therefore is worthy praise, which ruleth his own proper affections; If thou wilt have all subject to thee, subject thyself to reason. Thou shalt govern many, if reason govern thee, and rule many, if thou be ruled by reason, but if thou suffer the flesh, to have the sovereignty, & set the Crown on her head, thou shalt be sure to live like a slave, and die no better than a beast. But how shall we overcome this Enemy that is always at home? I will tell thee, by these means, and with these weapons. First, we must obstaine from fleshly lusts which sight against the soul u 1 Pet. 2. 11 . Secondly, we must tame our bodies by fasting and bring them into subjection x 1 Cor. 9 27 . Thirdly, we must mortify our members y Col. 3. 5. . Fourthly, we must abstain from all appearance of evil. Fiftly, we must not pamper the flesh. Sixtly, we must reject such motions as the flesh doth iniect, and that at their first entrance, the Serpent must be crushed in the shell, the Fox must be taken while he is a cub. The last enemy is sin. THe last Enemy with whom we are to make war in this world, is Sin, a busy enemy, because he is a borderer, an inhabitant, an innmate; one that eateth with us, sleepeth with us, walketh with us, rideth with us, and meeteth us at every turning: as fire in the flint, so sin is in the seed, it is bred in the bones, and will not out of the flesh, until Joseph's bones be carried out of Egypt; that is, until we be out of this World. Sin is a jebusite, a seditious neighbour, and an insinuating mate, so hath it eaten into the nature of Man with its canker and contagion, that his affection is infection, his reason treason, and his will wayward altogether, and averse from good. The more the Law of God doth forbid sin, the more doth man commit sin; we run with all might and main to that which is forbidden, for it falleth out commonly with sinners as it doth with sick men: Commonly the meats that are forbidden by the Physician, are a kind of sauce to provoke appetitite in the patient, most of all to desire these meats. As swelling waters, the more they are barred their course, the more they rage and swell, and overflow and bear down all before them; so the more the Law doth seem to bar and bolt the current of committing sin, and to set the bounds which they should not pass; the more is sinful man's nature enraged, and the more the swelling waves of wickedness do overflow & make their fultide; the more should be our care & courage to encounter it, and set ourselves to fight against it. Of ourselves indeed we cannot overcome it, but if we follow our Captain Christ jesus, it shall never overcome us. Saint Paul had experience both of his conflict with sin, and conquest over sin. O wretched man that I am (saith he) who shall deliver me from the body of this death. I thank God through jesus Christ our Lord z Rom. 7. 25 . He it was, that was made a sacrifice for sin a 2 Cor. 5. 21 , as joshua shut up Kings and Princes in Caves of the earth, and rolled great stones on the mouth of the Caves b josh. 10. 27 : So sin shutteth up greatest Emperors prisoners, and rolleth stones, and layeth great stumbling blocks in their way: and as none could overcome the roaring Lion, but the Lion of the tribe of juda c Reu. 5. 5. : So none could free men, out of the prison whereinto sin had cast them, but only Christ; For this cause Christ took flesh upon him, that so he might die in his flesh, & through death destroy death, and him that had the power of death that is the devil d Heb. 2. 14 . So that Christ hath carried away the gates of death, as Samson sometime did the gates of Azzah e jug. 16. 3. , and hath by his power prevailed over those uncircumcised Philestims, even sin and death, and the devil and hell; and though we be too weak of ourselves to conquer sin, yet we must follow our Captain Christ, as fast as we can, and as far as we may. First, by flying from sin. Secondly, by dying unto sin. Thirdly, by hating all sin, yea the very garments spotted with the flesh f Jude 23. . Fourthly, by true faith, for that doth purify the heart g Acts. 15. 9 . And thus much for the fourth Enemy, now take a view of all these together, consider their malice, their might and the multitude of soldiers which fight under them, and we shall plainly see the truth of the point proposed, that while we live in this world, we must look to fight and prepare ourselves for this Warfare. A preparation how to die well. The first Use is for instruction, in Use 1. that we have so many Enemies to stand upon our guard, let us keep watch and ward continually, let us be as careful to resist, as our adversaries are to assault. A careful watch is the chiefest point in War, and therefore this is often commanded in the Word of God; Watch, for you know not what hour your master will come h Matth. 24. 42. : Watch and pray i Mat 26. 4 , Awake to live righteously, k 1 Cor. 〈◊〉 34. , Be sober and watch l 1 The. 〈◊〉. 〈◊〉 . Unto this command, God had for our encouragement annexed a promise of no less than blessedness. Blessed is the servant whom the Master when he cometh shall find watching m Mat 26 46. . Blessed is he that watcheth n Reu. 〈◊〉. 〈◊〉. . Blessed is the man that watcheth daily at my gates o Pro. 8. 33. . Christ will cause them that watch, to sit down at Table with him, where they shall be at ease from pain; at rest, from labour; full without hunger, healthy without sickness; and have fullness of ●irth and solace, without any mixture of sorrow or mourning: God is the Centre of the soul, as every thing doth rest in his Centre, so our souls shall rest in God: My people, saith God, by his Prophet, shall dwell in the Tabernacle of Peace, and in sure dwellings, & in safe resting places p Isa. 32. 18. . Thirdly, as we have precept to watch, and promise of blessedness if we do watch; so we have a pattern and example of watching, worthy to be imitated, for it is Christ himself. What Soldier will not be glad to watch with his Captain? what Christian will not run to watch, when they hear Christ thus kindly calling them? Could ye not watch with me one hour q Mat. 26. 38. . Watch, Behold the easiness, I bid you not fight for me, or die with me; but watch only, and that an hour: Behold the easiness, not a year, or a week, or a day, but an hour. Lastly, by watching as we follow Christ's pattern, so we shall be prepared hereby for Christ's coming, which will be in an hour that we know not r Luke 12. 40. . The second Use serves to teach us to cast off all carnal security seeing we have Use 2. so many enemies to encounter withal. The Devil is another Herod; the World is a flattering Pharasie, the Flesh a treacherous judas, and Sin a seditious jebusite; And therefore little cause have we to walk without our weapons, or sleep in security. When the old world was secure, it was drowned s Gen. 7. 23. . When Sodom and Gomorrha were secure, they were burned t Gen 19 24. . When Samson was secure, his eyes were put out u ●ug. 16. 21. . When jonah was secure, and slept in the side of the ship, he is shaken with the waves, and the lo● doth design him to be cast into the Sea x jon. 〈◊〉. ●5. . When the rich man was secure, his soul was taken from him y Lu●. 12. 1●. . As Bankrupts never care to pay their debts till the Sergeant be upon their backs; so many secure men never think how far they run daily in arrearages with God, till they be arrested by death, at the suit of the great judge, and so be cast into prison. This security is the Mother of negligence, and high way to destruction; for as the ox when he is driven to the slaughter, goeth willingly, because his hope is (if I may so speak it) that he shall go to grass in some better pasture, and never fear, till the axe be ready to fall upon his head; or as a fool, when he is led to the stoak●, goeth cheerfully, and never shrinketh until his feet be fast snared therein; even so many men go securely forward, wandering in the broad way without remorse of conscience, persuading themselves they are safe, when indeed they are secure, and never perceive their own folly; till they be ensnared in destruction: many are careful for others, but secure for themselves; they look on other men's faults with both eyes, but scarcely with one on their own; either they will not see their sins, or if they see them, they will slightly pass them over without any serious consideration: They cry Peace, Peace, when destruction is at their doors z 1 Thess. 5. 3. . They that find themselves in good health, never seek or send to the Physician; and they also that are soul sick, and dangerously diseased, but feel it not, do never cry after Christ, they seek little after him, and set less by him: Thirdly, the hope of a happy reward should encourage us to wage War against those our enemies; He that never comes forth to fight, can never conquer; & he that doth not conquer, shall never be crowned; he that overcometh, will I give to eat of the Manna that is hid, and will give him a white stone, and in that stone, a new name written, which no man knoweth, saving he that receiveth it a Reu. 2. 17. . He that overcometh and keepeth my words to the end, to him will I give power over Nations b Reu. 2. 26. . To him that overcometh, will I give to eat of the Tree of life, which is in the midst of the Paradise of God c Reu. 2. 7. . And so often in the same Chapter you may see it to be the posy of all the Epistles; to him that overcometh will I give, either grace, or glory, or both; not to him that steppeth forth into the battle, and starts back again; nor to him that draweth his Sword, or give a blow, or looseth some blood; but to him that overcometh, that fights it out till he have foiled his enemy and won the field. So if we suffer with Christ, we shall reign with him; suffer here, reign in heaven; suffer misery, reign in glory; for, from the cross, we must come to the Crown. A Soldier must fight before he can win the victory; he must be a Soldier, before he can be a Captain. There is a Crown of righteousness laid up; But for whom? for such as have fought a good fight d 2. Tim. 4. 7 ; and it is not a good fight, unless we overcome. The penny of eternal life is promised to labourers, not to loiterers, to workers, not to idle ●wanderers; to those that are in the Vineyard, not to such as stand staring in the market place. Suffer affliction, saith the Apostle, as the good Soldier of jesus Christ; No man that warreth, entangleth himself with the affairs of this life, because he would please him that hath chosen him to be a Soldier; and if any man strive for a mastery, he is not crowned unless he strive as he ought to do e 2 Tim 2. 34. , and can we then hope to be crowned, if we strive not at all. Worldlings wrestle for a corruptible Crown, as uncertain whether they shall obtain it or no; but it is not so with the true Christian, he runneth not as uncertainly, he fighteih not as one that beateth the air f 1 Cor. 9 25 : Some will say that afflictions and troubles do hinder many Soldiers that they cannot fight as they would: but the Apostle puts them both together. Suffer thou affliction, as the good Soldier of jesus Christ, looking to the reward that Christ is ready to give thee as soon as the battle is ended. Thy fight is but for a moment; thy triumph is for ever; thy fight is light, thy reward heavy; A weight, and excellent weight; a more excellent, a far more excellent and eternal weight of glory g 2 Cor. 4. 17. . Where God purposeth to heal, he spareth not to lance; he ministereth bitter pills to purge corrupt humours, and sendeth Embasies of death and renenge where he means to preserve, and where he purposeth to bestow eternal life and felicity. joseph accused his brethren as spies, when he meant them least hurt, and restrained little Benjamin as guilty of that, whom he knew full well to be a guiltless innocent; but these accusations were like water in a Smith's Forge, which serveth to kindle, not to quench; it was a rough entrance, to a most kind usage; an outward show of suspicion, the more plainly to utter his entire affection; so dealeth God with his children for they have gone through fire and water, but he hath brought them out into a wealthy place h Psal. 66. 12 . Many go out of prison and chains, but their journeys end is to a Kingdom, many in few things are vexed, but in more they are well considered. Though the godly are tried like gold in the furnace, yet God loves them never the less for it, but makes them the purer by it: If afflictions be grievous, yet at the least the godly gain this by it, that it makes the soul more sober: If God begin, with I have afflicted thee, he will doubtless end with I will afflict thee no more i Nah. 1, 12 . And as we are partakers of Christ's sufferings, so we shall be also of his consolation k 2 Cor. 1, 7 : If we die with him, with him shall we live: And if we bear his Cross we shall wear his Crown, God woundeth us sometimes, but his wounds are the wounds of a friend, for whether he denounce judgement, or inflict it, all is for our good in the end. He sent jonah to Ni●●neh to threaten and overthrow, but his intent was to bring them to repentance, that he might manifest his greater mercies. He sent Esay to Hezekiah to tell him of his dying day l Esa. 38. 1 : but his meaning was to move him to amendment that he might adjourn his life yet longer: He suffered Daniel to be thrown into the Den of Lions but it was to advance him to greater credit. He that had seen joseph in prison unjustly; Mordacay with a gibbet before his eyes, would have bewailed there case, but had he known that Joseph's prison would have ended in a Princedom, and Mordecay his peril with royal preferment: he would rather think them much beholding to God for the ensuing felicity, then greatly to be pitied for their present misery. The physician straineth not his strings to high for fear of breaking, neither doth let them to low, for fear of discord; so God will keep a mean, neither suffering us to be carelessly secure, nor driving us for want of comfort to despair. Who then will not war when he shall be sure to triumph hereafter; If we overcome, we shall go home to our father's house m joh. 14, 〈◊〉 : To the City of the living God, the heavenly jerusalem: Heb. 12. 22. Lastly, we must fight for fear we be overcome, for than what mercy can be expected at the hauds of our spiritual Pharaoh, what delight in the prison, where there is nothing but: howling for grief, gnawing of the tongue for sorrow, gnashing of the teeth for fear & pain n Re. 16. 10 : There is neither hope, nor help, nor ease, for the fire is unquenchable, & the worm shall not die o Mat. 3, 12 : there is no end, for the pain is everlasting; there is no light but darkness, nay a land of darkness more palpable than that of Egypt p job. 10, 21 : It is violent fire which shall devour the adnersary q Heb. 10, 17 : A lake of fire burning with brimstone r Reu. 9, 20 : In which Lake the men that are overcome are cast, and shall lie burning day and night for evermore s Reu. 20, 10 : where instead of order, there shall be confusion; instead of Halaluiah, there shall be cursing; instead of mirth, mourning; instead of joy unspeakable, unconceivable, and which is worst of all, eternal torments. In that place the sweetest harmony shall be howling, and the greatest comfort confusion of faces. When Adeni-zedeck was taken the men of I●da & Simeon cut off the thumbs of his hands, & of his feet t judg. 1, 6 : So our spiritual enemies will deal with us if they overcome us, and far more cruelly. They will put out our eyes that we shall not lift them up to the heavens from whence our help doth come; they will cut off our hands, that we shall not lift them up in prayer unto God, as the Apostle exhorteth u 1 Tim. 2, 8 : They will pull out our tongues, that we shall not speak to God in prayer, and they will bind us hand and foot that we shall not be able to help ourselves, or go to other to seek for help x Mat. 22, 13 : Thus we have seen the quality of man's days, how they are sharp; The second general point notes the quantity of our days, that they are short in these words, Are not his days as the days of an hireling. The Christians Crown of glory after warfare. ARe not his days as the days of a ●ireling, an hireling hath a time appointed and limited how long he shall labour, and then to have his wages; so man hath a time appointed to war and fight, and then to have his reward, which is promised by him that di● never deceive any, the grand Captain, Christ jesus, who will confess such as serve him before his Father, and before the holy Angels y Reu. 〈◊〉. 6● : an hireling looketh and waiteth when his day will end that he may have his hire; so the godly, desire to be dissolved and to be with Christ, that they may receive the Crown, of glory prepared for them. Many profitable points might hence be collected, but the time will not give me leave to stand upon all, only this I will briefly urge. That man shall then receive his reward when he hath overcome, when he hath done his work, God will not deny his wages, this reward is not carnal but spiritual, not earthly but heavenly, not man's but Gods, not merited but given of mercy. This reward is laid up z 2 Tim. 4, 8 : and it is a Crown, not of thorns, as on Christ's head, nor of gold, as on earhly King's heads, but a Crown of righteousness, so Paul calls it a Crown of life; so james names it a jam. 1. 12 : a Crown of glory; so Peter styleth in b 1 Pet. 5, 4 : yea a Crown incorruptible and everlasting. When thou hearest of a Crown conceive a triumph, for Crowns are laid up for them that after victory triumph over the enemy. There is no garland where there is no goal to run to, there is no victory, where there is no enemy; there is no hire, where there is no labour; and there is no happiness, where there is no trial by temptation: and rather than such as fight the Lords battles against sin and Satan, the world and the flesh, shall want either Credit or Comfort, God himself shall be their Crown. In that day shall the Lord of hosts be for a Crown of glory, and for a Diadems of beauty unto the residue of his people, Esa. 28 5. So run that you may obtain this Crown. Such as wrestle or run in a race, will diet themselves before hand, and endure much when they come to fight or run, even sweat, and pant, and blow, and bleed; how much more should Christians in this course & conflict of Christianity; especially, considering the enemies with whom we are to fight and wrestle are far mightier; for they wrestle but with men made of the same mould and metal that we are: we with principalities and powers, and wicked spirits: the time that we are to fight is far longer, they but for an hour or two; but we all the days of our life, the Crown for which we strive is far better: they did wrestle for the applause and commendation of men, or for a garland of flowers, which did fade in a day: we for an incorruptible Crown of glory, which God shall give us in his kingdom. Let no man look for his reward in this world, but in the end of the day, that is, after death: then the wages shall be paid, when we rest from our work. As L●…ch called his son Noah because he should comfort him, and make all his labour and sorrow to eease and end c Gen. 5, 29 : Even so all just and righteous men may call death their Noah, the son of their rest, and end of there labours, and sorrows, and sicknesses, and sin, and shame; for then these and all other miseries shall be done away, and shall never be again, and then shall he be crowned that hath overcome. This may serve to let Christians see what a gracious Master they serve, who will not see their work unrewarded. The wicked indeed in a pow●ing and repining humour, will say as job sets it down d job. 21, 15 : What is the Almighty that we should serve him, and what profit should we have of we pray unto him: But the Christian will gladly confess, that their wages is far beyond their work, for if we overcome, the Crown is not due of debt: heaven is no purchase of ours, but a free inheritance given to the godly for Christ's sake. Eternal life it the gift of God through jesus Christ our Lord e Rom. 6, 23 : Every man shall receive according to his works, but not for the worth and merit of his works. The Crown is of mercy, not of merit, and where there is need of mercy (as what man doth not need it) there is no standing upon merit. The Apostles reason in this point is plain: If salvation be of grace, it is no more of works, for else were grace no more grace, and if it be of works it is, no more of grace, for else were works no more works f Rom. 1. 6 : But salvation is of grace, as the same Apostle hath plainly delivered g Eph. 2, 8 : By grace are you saved through faith, and that not of yourselves, it is the gift of God, not of works lest any man should boast. Indeed we are created in Christ jesus unto good works, that we should walk in them, as it follows in the same place; that we should walk in them, not that we may merit by them. For good works are the way wherein we must walk to the Kingdom of Heaven, but they are not the cause that we are Crowned when we come there. Good works we all know proceed from the grace of God and therefore God cannot any way be indebted to us for his own which he gives us. Doth not David say, all things come of thee, and of thine own hand, we have given thee h 1 Chro. 29 14. . Who hath given unto him first, and he shall be recompensed i Rome 11. 35 . We are borne to do good, and our whole course must be to walk in God's commandments, and a special commandment is, to be fruitful in good works k Coll. 1. 10. : As hirelings are busied all day, so must we as long as we live here exercise our hands unto good works. These are the best apparel of Christians, and their most durable riches and treasures. What one point doth God more press us unto, than this duty of doing good works, bring forth works worthy amendment of life l Acts 26. 20 . Be zealous of good works m Tit. 2. 14 . And this we cannot be till we be in Christ; without me, saith our Saviour, ye can do nothing n joh. 15. 5● . As a graft can bring forth no fruit which is not set into a stock: so no man can possibly turn his hand to any thing that is truly and formally good, till he be engraffed into Christ: and therefore it should be our wisdom and comfort to show by good conversation our works o jam. 3. 13 , and our love to provoke one another to good works p Heb. 10. 24 . A faith busy in obedience, and fruitful in good works, is the fruits of profitable Preaching, and conscionable hearing; a godly life is the Christians badge whereby he is known, it is the Ensign, showing whose Soldier he is, and to whom he belongeth. As the pleasant and delghtfull fruit which the Spies brought out of the promised land; showed that that was pleasant and profitable, so a godly conversation, showeth that a man is the child of God, and servant of Christ. Last of all, let this serve to exhort all true Christians to live godly in this present life, & always to look for, yea, and long for death; to welcome and embrace it when it doth come, for there is no other means to put an end unto our troublesome Warfare, and to put us in possession of our promised reward, but only death. The poor Apprentice counts when the date of his Indentures end, that he may be made free; the Day-Labourer looks when the Sun will set, that he may leave work; The Seafaring man and Passenger is fain when they come within ken of land, that they may attain the Haven; and shall not we, whose Indentures end not but by death; who must not leave working till the Sun of our life be set; and who can never come within ken of the Haven of Heaven, till we see some signs of death, welcome it with all our hearts. It is no wonder indeed, if the wicked look pale and wan at the warning of death, because they descry beyond death, a day of judgement, and beyond that, they behold hell; well may they be dejected, when they feel sickness, and almost desperate, when they find the pangs of death upon them; for besides the pain of death, every sin serves as a Fury to torment the soul, and to make it loath to depart out of the prison of the body. But the godly who have wrestled and made War here with their spiritual enemies, are glad to hear that the time is come when they shall be crowued. It was a clear heart, nothing else could do it, that gave so bold a forehead to that good Bishop, who durst on his deathbed profess; I have so lived, as I neither fear to die, nor shame to live; for if we so l●…, as always looking when we shall die; we shall so die, as not doubt but be Crowned with Christ in his Kingdom. The Commendations of the deceased Party. ANd now blessed and beloved Brethren; That little Box of ointment which I have brought for the burial of this worthy and Worshipful Knight; I hope you will give me leave to power forth (for a good name is like a precious ointment powered out) and I doubt not but to fill the house with the savour of it; and though I cannot sufficiently set forth his commendations, yet I dare not so much wrong him that deserved it, or you that expect it, or myself that owe it, as to be altogether silent; lend me your patience then a little, till I discharge this due debt of deserved praise, not to be denied unto the dead. To live well, and to die well, as they are inseparable companions; so they are the most certain tokens of a true Christian, and the greatest commendations that in fewest words can be given a man; which whether they be not due to the deceased Party, those that knew him best can well witness, and you will confess when you shall have heard the particulars which I can but only point at. The Hebrew Doctors say of their meanest Magistrates, whom they call the Court of three men, that there must be in every one of them these seven properties; Wisdom, Meekness, The fear of God, Hatred of Mammon, Love of the Truth, Love of their fellow Creatures; that is, of other men, and that they be men of good name; and these seven are indeed the same in effect with those that we find mentioned in Exod. 18. 21. and Deut. 1. 13. And did sweetly concur in this Man managing the affairs of the Common wealth whereunto he was called; and did carefully and consciovably discharge. I. His wisdom. FOr first his wisdom was well tried and proved to be sound in his singular dexterity to search into, and his happy success in putting an end, to such Causes and Controversies as were committed to him; which commonly were as many and material, us to any one man; and what was it but his wisdom and mature judgement which made cunning and crafty Companions, by all means fear to come before him, lest they should be detected; and poor ignorant and innocent people so fast to flock unto him, that they might be directed, by his direction. II. His Meekness. ANd how could he choose but be wise, who was so meek; and so mildly and calmly did he ●●rry himself: that as the Heathen Hittites, when they saw Abraham's meek and mild carriage towards them; said, surely thou art a Prince of God amongst us: so stubborn and sturdy Malefactors were almost well pleased with those punishments he inflicted upon them, so sweetly tempered with meek and soft answers to their doubts and admonitions for their well doing: Thus did he carefully practise that precept of the Apostle; which as it concerns all Christians, so particularly Ministers and Magistrates. Gal. 6. 1. Brethren, if a man be fallen by occasion into any fault, ye which are spiritual restore such one with the spirit of meekness, considering thyself, lest thou also be tempted. III. His fear of God. ANd how could he choose but be both ●ise & meek, whose soul was seasoned with the fear of God, which is both the beginning of Salomon's Proverbs r Pro. 1, 7 : The fear of the Lord is the beginning of wisdom: And the end of Salomon's preaching s Eccl. 12. 13 : Hear the end of all, fear God and keep his Commandments, for this is the whole man: without this I know not whether men be more foolish or fierce, by this they are made both wise and meek, and for his fear of God (though this be a spark which the fiery eyes of God can discern, the fleshly eyes of men may be deceined) yet those that knew him, how duly and daily he observed his Devotions, both for prayer and reading; How willingly and feelingly, he would confer of matters of Religion; how deeply he detested all Popery and superstition; how diligently he frequented the gates of God's house; how attentively he harkened to the preaching of God's Word, and for the help of his memory, would note down many worthy sayings delivered by divers Preachers, which were found in his study after his death: how wisely he made choice of such books, as may help forward our mortification, wherein he could not too much commend Master Perkins Works, the Deceitfulness of the heart, and the Practice of Piety: must needs confess that he did indeed truly fear God FOUR His hatred of Mammon. Covetousness & Contentedness, can no more agree together, then fire and water; & how could he but be content whose delight was in the Lord; which as David saith, will bring a man his heart's delight: Godliness is great gain with contentation, not if a man can be content, for that brings contentation with it, wheresoever it comes: And as impossible it is for a Godly man not to be contented, as it is for a contented man to be covetous; his fear of God therefore frees him from this breeding sin of covetousness: Covetousness is cruel, so was not he; but kind hearted towards all. What Tenant can complain that he did over rack their rents? what neighbour can justly accuse him that he did overbear them in their right? or over-burden them with his might? Covetousness is always complaining of some thing that it wants; so was not he, but most thankfully acknowledged God's goodness for that he had. Covetousness keeps no hospitality, he did; and that not only upon good days, like some that will kill an Ox or two at Christ-tide, that scarce kill a Sheep all the year after: but all the year long, yea many years together, without ever seeking to live in some corner of a City to save charges, as too many far more able than he, daily do. Covetousness is ●unning and crafty, so was not he; but like a true Nathaniel in whom there was no guile; he loving nothing better in others, nor practised nothing more carefully in himself, then plain downright honest dealing. V. His love of the Truth. ANd this is not only the word of truth, as the Gospel is called; as here it is taken, that is, true dealing both in word and deed. He who knew that David would not endure a liar to tarry in his sight, and that God will not suffer a liar to come in his kingdom, made it his Christian 〈◊〉 that neither his tongue might bely his heart by speaking otherwise then he thought; nor his hands bely his tongue, by doing otherwise then he spoke. Li● not one to another, saith the Apostle t Eph. 4. : for you are members one of another. VI His love. ANd indeed such was his love to his fellow members, that he took as tenderly what did touch them, as if himself had felt it; his sympathy & fellow-seeling of his brethren's wrongs, made him ready to hear any poor man's complaint, and to help them if he could: sometimes speaking for them, sometimes writing for them with his own hand; always in his heart pitying the poor and oppressed. He knew how fatal it is for members of the same bododie to fall out amongst themselves, and therefore he was always busy in that blessed work of making peace: Composing controversies, and ending suits of Law; sometimes by fair words, entreating; sometimes by giving counsel, advising; sometimes by plain and and pregnant places of Scripture, convincing the wilful: there were not many days in the whole year (excepting the Sabbath) wherein he was not sought unto: and many times would he sit from morning till night, hearing and examining such matters as came before him, being demanded by some why he would sit so long, so tiring out himself, spending his spirits, and endangering his health: his answer was, that by his place and calling, and good of his country he was to do it: and for himself he said he was as a Candle, wasting himself, to give light to others; disquieting himself, to quiet others; and troubling himself, to free others from trouble. To conclude, this particular, there are more than many that can witness, that as it was said of job u job 24, 15 16. : so we may say of him, that he was eyes to the blind, feet to the lame, a father to the poor, and a friend to all. Finally, for his good name, the sweet savour of it spread itself further than himself was known, and begins now after his death to grow stronger and stronger. Jacob's body was never embalmed with so sweet spices, as this man's name and memory is seasoned with the savour of his virtues; and ever shall be honoured with variety of fresh praises, which not only his godly life which you have heard, but his gracious death which in a word you shall hear, will always afford. It is the nature of natural motions, that the nearer they come to their end, the swifter they are: surely we may easily imagine that this man's motion to heaven was come naturally; such haste he did make thither, now towards his end. Hence it was that he professed that he was weary of this world, wherein he never found any sound comfort or content: that he was desirous to go to his own home, for here he said, he was but a stranger and pilgrim; not long before he fell a sleep, he cited two verses of the 39 Psalm. The words are these, Hear my prayer O Lord, and hearken unto my cry, keep not silence at my tears (and with those words wept) for I am a stranger with thee, and a saiourner as all my fathers were, stay thine anger from me, that I may recover strength before I go hence, and be no more seen: What shall I say of his humble Confession, that he was a great sinner, his strong Confidence in Christ his Saviour, that sweet peace of conscience which he did find in his foul, by the assured remission of his sins, and that infallible assurance of salvation, that he should l●●e for ever with God: of which, and other points he sweetly discoursed five days before his death, not without sighs and tears, the true messengers and best Orator's of a penitent soul. Thus might he at his death make as bold a profession as that good Bishop: I have so lived, that I am neither afraid to die quickly, nor ashamed to live l●nger: he need not indeed, for a good life is the forerunner of a good death: As I●r●● saith, I have not read nor heard, but that he who lived well, died well. Thus we know this Worshipful Knight, and worthy Governor in his Country lived; and thus, we doubt not but he died in the Lord, and liveth with the Lord. The Lord grant us all grace to live and die in him, Amen. FINIS.