ΘΡΗΝΟΙΚΟΣ. THE HOUSE OF MOURNING; FURNISHED With Directions for Preparations to Meditations of Consolations at the hour of Death. DELIVERED IN XLVII. SERMONS, PREACHED AT THE Funerals of divers faithful servants of Christ. By Daniel Featly Martin Day Richard Sibbs Thomas Taylor Doctors in Divinity. And other Reverend Divines. ECCLES. 7. 4. The heart of the wise, is in the house of Mourning: but the heart of fools, is in the house of mirth. Ambr. de obit. frat. Non amitti sed praemitti videntur quos sed non absumpturamors, sed aeternitas receptura est. Seneca Ep. 77. Iter imperfectum est, si in media parte aut citra petitum locum steterit: vita non est imperfecta si honesta, ubicunque desieris, si benè desieres, tota est. LONDON, Printed by john Dawson, for R. M. and are to be sold by john Bellamy, and Ralph Smith, at the sign of the three golden Lions in Cornhill, near the Royal Exchange. 1640. TO THE CHRISTIAN READER. THere is no man that can plead ignorance to the universal Decree of God concerning the necessity of Man's mortality: It is appointed for all men once to die: and every man can say as that wise woman of Tekoaeh, we are all as water spilt upon the ground. There is no Age, Estate, Condition or rank of men, but have been foiled with that invincible Champion death; who riding up and down the world upon his pale Horse above these five thousand years, hath with an impartial stroke laid all flat before him: some in their Infancy have proved what it is to die before they knew what it was to live; others in the strength of Youth; some in their Old age: rich and poor, high and low, of all sorts; young men may die, old men must die; even those that are styled Gods (and that by no fawning Sycophant, but by God himself) their mortality proves them to be men to themselves, though they be as Gods to others: and as Epictitus once told the Emperor, That to be borne, and to die was common both to Prince and Beggar. The sicknesses and miseries of this world have made the proudest Painims to confess with St. Peter to Cornelius, Even I myself also am a mortal man: so that experience (as well as Scripture) concludes, what man is he that liveth and shall not see death? There are no ingredients in the shop of Nature that are sufficiently cordial to fortify the heart against this King of terrors or his harbingers: the velvet slipper cannot fence the foot from the gout, nor the gold ring the finger from a felon; the richest Diadem cannot quit the headache, nor the purple Robe prevent a Fever: Beauty, strength, riches, honour, friends, nor any, nor all can repeal that sentence, Dust thou art, and to dust thou shalt return. Every fit of an ague, and every distemper of this frail constitution being as a light skirmish before the main battle of death, wherein weak man being vanquished, is led captive to his long home: and when once the lines of mortality are drawn upon the face of the fairest mortal, he becomes a ghastly spectacle (how lovely soever before) and the conclusion is, bury my dead out of my sight. This inevitable necessity, however it be confessed and acknowledged of all; yet lamentable experience teacheth that in the Christian world most men so live as though they should never die, and at length they so die as though they should never live again, and when the time of their dissolution cometh, their souls are rather chased out by violence, then yielded to God in obedience. Indeed to a wicked man death is the beginning of sorrows, it is a trap-door to let him down to the everlasting dungeon of Hell; but the children of God (though they cannot scape the stroke, yet) they are freed from the sting of death, they can play upon the hole of this aspe without danger, and welcome the grimmest approach of this Giant with a smile, being freed from the hurt of him, by Him that is the Captain of the Lords Host, who hath abolished death, and brought life and immortality to light; so that the sting of it being plucked out, and the suffering sanctified by Christ, death is become to every believer but a dark entry to the glorious Palace of Heaven. Now as it is Gods tender mercy to his children, that their conflict and misery should be temporary, but their perfect happiness eternal; so it should be their care in this little space of time allotted them, (whereupon their everlasting condition depends) so to provide that they may live happily where they shall live eternally: and since we cannot escape death, to prepare for it, that we may get the sight of this Basilisk before it approach; and so avoid the danger of it. Wretched is the estate of that man, who when these spiritual Philistims (the terrors of death) make war upon him, shall have just cause to say, The Lord is departed from me: the death of such a one will be like the sleep of a frantic man, who when the malignant humour is concocted, awakes in a greater rage than he lay down; whereas to him that is wise to consider his latter end, death is no way dreadful; death may kill him, but it cannot hurt him; it doth free him from temporary misery, but cannot hinder him from eternal felicity: and as that noble Captain of Thebes, who having gotten the victory over his enemies, but withal, received his mortal wound, he made this his grand enquiry, whether his weapons were safe or no? whether his buckler was not in his enemy's hands? and when it was replied all was safe, he died with a great deal of cheerfulness and fortitude. So when a Christian is to grapple with death, his main care is that his Buckler of faith, and the helme●… of his salvation, his hope, that they be safe to guard his soul, and then he passeth not much what becomes of his outward man, he dies in peace and confidence. Now that we may be fitted to encounter with this last enemy (besides the manifold helps which God hath reached to us in his word, in the passages of his providence, in the frequent examples of mortality before us continually, and in our own sensible approaches to the gates of death; I say, besides these and infinite more,) this ensuing Volume (with so much care and pains compiled) by God's blessing, and our endeavours, may prove no small furtherance in our Pilgrimage; Each Sermon therein being as a several Legacy bequeathed by those, upon the occasion of whose deaths they were preached as by so many Testators, who themselves have made a real experiment of mortality, and left these for our instruction that survive them. It is true the daily examples of mortaltie are so many real Lectures, that by a kind of dumb oratory persuade us to expect our end, but as they are transient, so our thoughts of them vanish, therefore it can be no small ad●…ntage to have in continual readiness that which may furnish us abundantly with meditations in this kind. It was a custom in former times for men to make their sepulchers in their gardens, to mind them of death in the midst of the pleasures of this life. This present work may not unfitly be termed a Garden, wherein whosoever takes a daily walk, may gather in the several beds thereof those wholesome flowers and herbs, which being distilled by serious meditation, will prove water of life to a fainting spirit▪ in some he shall find instruction, in some incitation, in others consolation, in all profit. Here thou shalt find that Lethal gourd sprung up by Adam his transgression, that makes all his posterity cry out, There is death in the Pot. There thou mayst gather herbs of grace, as a counterpoison against the malignity of death: in a third there is the spiritual Heliotro●…ium opening with joy to the Sun of righteousness, the hope of a blessed resurrection. Do the glittering shows of outward things make thee begin to over-fancie them? here thou shalt find how little they will avail in death: the consideration whereof will make them like that precious stone which being put into the mouth of a dead man loseth its virtue▪ are thou overburdened with afflictions? here thou art supported in the expectation of a far more exceeding weight of glory: art thou ready to faint under thy labours? here thou shalt find a time of rest, and of reaping: doth the time seem overlong, that thy patience begins to flag? here thou hast a promise of thy Saviour's speedy coming. In a word, be thy estate and condition what it will be; here thou mayst have both directions to guide thee, and comforts to support thee in thy journey on earth, till thou arrive at thy Country in Heaven. Certainly, there is no man can sleight and undervalue so deserving a Work, but he shall discover himself either to be ignorant, or idle, or ill affected; especially when so judicious and learned men have thought it a fit concomitant for their several labours, which they have added for the accomplishment of it: Therefore take it in good worth, improve it for the good of thy soul; that being armed and prepared for death when it shall approach; thou mayst have no more to do but to die, and mayst end thy days in a steadfast assurance, That thy sins shall be blotted out when the time of refreshing shall come from the presence of the LORD. Thine in him who is the Resurrection and the life. H. W. THE TABLE. THe Steward's Summons. Page 1. TEXT. LUKE 16. 2. Give an account of thy Stewardship, for thou mayst be no longer Steward. The praise of Mourning. Page 29. ECCLESIASTES. 7. 2. It is better to go to the house of Mourning, then to the house of Feasting: for that is the end of all men, and the living will lay it to his heart. Deliverance from the King of fears. Page. 55. HEBREWES. 2. 14. 15. 14 For as much then as the Children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the Devil. 15 And deliver them who (through the fear of death) were all their life time subject to bondage. The perfection of Patience. Page. 79. JAMES. 1. 4. But let patience have her perfect work, that you may be perfect and entire, wanting nothing. A Restraint of exorbitant passion. Page 101. 2 SAM. 12. 22. 23. 22 And he said, while the Child was yet alive, I fasted and wept, for I said, who can tell whether God will be gracious to me that the Child may live? 23 But now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me. The sting of Death. Page. 121. 1 COR. 15. 56. The sting of death is sin, and the strength of sin is the Law. The destruction of the Destroyer. Page. 135. 1 COR. 15. 16. The last enemy that shall be destroyed is death. The World's loss, and the righteous man's gain. Page. 151. ESAY. 57 1. And merciful men are taken away, none considering that the righteous is taken away from the evil to come. The good man's Epitaph. Page. 177. REVEL. 14. 13. I heard a voice from Heaven saying unto me, Write, Blessed are the dead which die in the Lord, from henceforth; yea, saith the Spirit that they may rest from their labours, and their works do follow them. The Christians Centre. Page. 193. ROME 14. 7. 8. 7 For none of us liveth to himself, and no man dyeth to himself. 8 For whether we live, we live to the Lord; and whether we die we die unto the Lord; whether we live therefore or die we are the Lords. The improvement of Time. Page. 213. 1 COR. 7. 29. 30. 31. 29 But this I say Brethren, the time is short, it remaineth that both they that have wives, be as though they had none. 30 And they that weep, as though they wept not; and they that rejoice as if they rejoiced not, and they that buy asthough they possessed not. 31 And they that use this world, as not abusing it; for the fashion of this world passeth away. Security surprised. Page. 235. 1 THESSALY. 5. 3. For when they shall say peace and safety: then sudden destruction cometh upon them as travail upon a woman with child, and they shall not escape. A Christians victory or conquest over death's Enmity. Page 263. 1 COR. 15. 26. The last Enemy that shall be destroyed is death. The great Tribunal; God's scrutiny of Man's secrets. Page 283. ECCLESIAST. 12. 14. For God will bring every work into judgement, with every secret th●…ng, whether it be good, or whether it be evil. A Trial of Sincerity. Page 299. ESAY. 26. 8. 9 8 Yea, in the way of thy judgements (O Lord) have we waited for thee: the desire of our soul is to thy name, and to the remembrance of thee. 9 With my soul have I desired thee in the night, yea, with my Spirit within me will I seek thee early; for when thy judgements are in the earth the Inhabitants of the world will learn righteousness. The expectation of Christ's coming. Page 321. PHIL. 3. 20. 21. 20. For our conversation is in Heaven, from whence we look for the Saviour, the Lord Iesu●… Christ. 21. Who shall Change our vile body, that it may be fashioned like unto his gl●…rious body, according to the working, whereby he is able to subdue all things unto himself. Christ's Precept and Promise, or security against death. Page 345. JOHN 8. 51. Verily verily I say unto you, if a man keep my saying, he shall never see death. The Youngman's liberty and limits. Page 367. ECCLESIAST. 11. 9 Rejoice, O youngman in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou that for all these things God will bring thee into judgement. Abraham's Purchase. Page 385. GEN. 23. 4. I am a stranger and sojourner among you, give me a Possession of a burying place with you, that I may bury my dead out of my sight. God's esteem of the death of his Saints. Page 401. PSAL. 116. 15. Precious in the sight of the Lord is the death of his Saints. The desire of the Saints after immortal glory. Page 415. 2 COR. 5. 2. For in this we groan earnestly, desiring to be clothed upon, with our house which is from Heaven. The careless Merchant. Page 437. MAT. 16. 26. What is a man profited, if he shall gain the whole world and lose his soul? Christ's second Advent. Page 449. Behold I come shortly, and my reward is with me, to give every man according to his works. The Saints longing for the great Epiphanie. Page 467. TITUS 2. 13. Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour jesus Christ. Life's Apparition and Man's Dissolution. Page 481. JAMES 4. 14. For what is your life? it is even a vapour that appeareth for a little while, and then vanisheth away. Sai●… Paul's Trumpet. Page 499. ROME 13. 11. And that knowing the time, that now it is hig●… time to awake out of sleep. T●… 〈◊〉 man●… resting place. Page 51●…. GEN. 15. 1. After these things the word of the Lord came to Abraham, 〈◊〉, 〈◊〉 〈◊〉 Abraham, I am thy shield, and thy exceeding great reward. The righteous judge. Page. 335. IAM. 2. 12. So speak ye, and so do, as they that shall be judged by the law of liberty. Sin's stipend, and God's munificence. Page. 555. ROME 6. 23. For the wages of sin is death, but the gift of God is eternal life, through jesus Christ our Lord. The profit of afflictions. Page. 571. HEB. 12. 10. For they verily for a few day's chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. Spiritual Hearts-ease. Page 591. JOHN 14. 1. 2. 3. 1 Let not your hearts be troubled, believe in God, believe also in me. 2 In my Father's house are many mansions, if it were not so, I would have told you, I go to prepare a place for you, 3 And if I go to prepare a place for you, I will come again and receive you unto myself, that where I am, there you may be also. Faith's Triumph over the greatest trials. Page 611. HEB. 11. 17. By faith Abraham when he was tried, offered up his son Isaac, and he that had received the promise offered up his only begotten Son. The Privilege of the Faithful. Page 627. I PET. 3. 7. As heirs together of the grace of life. Peace in Death. Page 643. LUKE 2. 29. Lord now lettest thou thy servant depart in peace according to thy word. The vital Fountain. Page 693. JOHN. 11. 25 26. 25. jesus said unto her, I am the resurrection and the life; he that believeth in me, though he were dead yet shall he live. 26 And whosoever liveth and believeth in me, shall never die. Death in Birth. Page 713. GEN. 35. 19 And Rachel died. The death of Sin, and life of grace. Page 727. ROME 6. 11. Likewise reckon ye also yourselves to be deadunto sin, b●…t alive unto God through jesus Christ our Lord. Hope's Anchorhold. 751. I COP. 15. 19 If in this life only we have hope in Christ, we are of all men most miserable. The Platform of Charity. Page 769. GAL. 6. 10. As we have therefore opportunity, let us do good to all, especially to them that are of the hous●…ould of faith. Death prevented. Page 799. JOB. 14. 14. All the days of my appointed time will I wait till my change shall come. Iter novissimum, or Man his last Progress. Page 817. FCCLESIAST. 12. 5. Man goeth to his long home, and the mourners go about the streets. Tempus putationis, or the ripe Almond gathered. Page 835. GEN. 15. 15. And thou shalt go to thy Fathers in peace, thou shalt be buried in a good old age. Io Paean, or Christ's Triumph over death. Page 847. I COR. 15. 55. O death where is thy sting? O grave where is thy victory? Fato Fatum; The King of Fears frighted. Page. 859. HOS. 13. 14. O Death I will be thy plagues. Vox Coeli, The Deads' Herald. Page 869. APOC. 14. 13. And I heard a voice from Heaven▪ saying unto me, write, blessed are the dead which die in the Lord, from henceforth, etc. Victoris Brabaeum, or The Conqueror's Prize. Page 881. APOC. 14. 13. So saith the Spirit, that they may rest from their labours, and their works follow them. Faith's Echo, or the Souls AMEN. REVEL. 22. 19 AMEN, Even so come Lord jesus. The end of the TABLE. The ERRATA. PAge 825. line 15. read not posse. p. 826. l. 30. r. sum. p. 841. l. 4. r. ●…ror. p. 839, put out, the promise of. p. 842. l. 29. r. Gibiline. & in marg. r. hominis, & ultimam resurrectionem. p. 843. l. 14. r. the Goats. p. 846. in Marg. r. Po●…id. p. 150. l. 34. r. ●…raines. p. 853. l. 33. r. Anacreon. p. 860. in marg. r. ●…s, & venenati. p. 870. l. 4. r. Emines. p. 874. l. 44. r. nullas. p. 879. l. 24. r. Lapide. p. 885 l. 15. r. immunity. p. 886. l. 10. r. actually. p. 887. l. 18. r. Hell. p. 889. l. 13. r. can be▪ & in Marg. r. qui assignat singulos domicilio. & infra, regno 〈◊〉. p. 891. l. 12. r. import no le●…e. p. 892. l. 22. r. faithful. p. 894. l. 14. r. Eurypum, Eurypu●…. THE STEWARDS' SUMMONS; OR, THE DAY OF ACCOUNT. MAT. 25. 19 After a long time the Lord of those servants cometh and reckoneth with them. ROME 14. 12. So then every one of us, shall give account of himself too God. LONDON, Printed by john Dawson, for Ralph Mabb. 1639. THE STEWARD'S SUMMONS. SERMON I. LUKE 16. 2. Give an account of thy Stewardship, for thou mayst be no longer Steward. IN the Chapter going before, our blessed The coherence. Lord and Saviour had preached the Doctrine of the free grace of God in the remission of sin, and receiving of repenting and returning sinners, in the parable of an indulgent Fathers receiving of a prodigal Son. The Pharisees were a people that hardened their own hearts, and scoffed at every thing that Christ delivered: therefore now in this Chapter, he cometh to summon and warn them to appear before God, the great Master of the world, to give an account of their stewardship; that by the consideration of Gods proceeding in the day of judgement, they might know the better how to prise the remission of sins in the day of grace; This he doth, by presenting to them a Parable, of a certain rich man, that had a steward who was accused unto him, that he had wasted his goods, calleth him to an account: and to the end that the Pharisees might not think that it was a matter to be jested withal, and that such considerations as these were to be slighted; he telleth them, how the unjust steward having received this summons and warning from his Master, that he must come to a reckoning, he forthwith for his own temporal good, casteth about that he may the better be fitted to give up his account: thereby teaching them, and in them all the world, that if this steward here, (for his own temporal benefit) was thus careful to prepare himself, how much more should they, and every one be careful to prepare themselves for that great day of account, wherein God will come to judge the world, and bring to light all things that are hid in darkness. In these words ye have two things considerable. A Narration & An Application of the Parable. Division of the words. The Narration is twofold. Of the Persons. Proceeding. Of the Persons: in the first verse. A Rich man, and his steward. Of the proceeding, in the second verse, the Rich man, upon the information made against his steward that he had wasted his goods, calleth him to an account. Give an account of thy stewardship, for thou mayst be no longer steward. The steward (in the third and fourth verses) upon this summons falleth first to consult, and after to resolve, as we shall see afterward. In this verse then that I have read, you see here is first the Summons or warning. Give an account. Secondly, the reason of that Summons, for thou mayest be no longer Steward. The day is ended, now give an account of thy work, thou must go out of thy office, now give an account how thou hast behaved thyself in thy office: thou must be no longer steward, therefore give an account of thy stewardship. In the first, the Summons and calling of this Steward to an Account, ye have clearly offered to ye these two propositions, Considerations, or Conclusions. First; That every man in the world is God's steward. Propos. 1. Every man in the world is God's Steward. Secondly; That every one of God's stewards must be brought to a reckoning. First (I say) Every man in the world is God's steward. If ye ask me who it is that is here called a Steward? The text tells ye, that it is he that must give an account to his Master. If you ask me who is the Master? It is God. If then God be the Master, and if every man must give an account and reckoning to God, than every man is the Steward here intended in this Text. That every man must give a reckoning to God, it appeareth 2 Cor. 5. 10. We must all appear before the judgement seat of Christ, to give an account of the things we have done in this life, whether they be good or evil. All men: That which is here expressed by the Apostle in plain terms, All men. Is more parrabollically and obscurely expressed by Christ in this word Steward. Give an account of thy stewardship. So that the Conclusion remaineth clear, and is directly gathered from the text. That every man in the world is God's steward. There is no man or woman in the world, but in some respect or other, is the steward here, that must be called to an Proved. account. That every man is a Steward, will appear if we consider two things. First, what every man receiveth from God. Secondly, what God expects from every man. Man receiveth from God, that which a Steward doth from his Lord. God expects from every man, that which a Lord expects from his Steward. First (I say) man receiveth from God that which a steward 1. By what every one receiveth from God. doth from his Master: That is, such goods, such abilities, as whereby he may be of use for such a place, as the Master shall set him in the family. All the world is but Gods great family, all the fittings and endowments of men, are the talents, the gifts, that God hath entrusted men with: some have the gifts of the world, riches, and places of authority, these are gifts committed to those kind of stewards: Others have the gifts of the body, as health and strength, their senses, and lives, and the like: these are gifts committed to these kind of stewards: others have the gifts of the mind, understanding, and wisdom, and policy: and to all these some have spiritual graces. According as men are furnished with these gifts, and according to their several qualifications with these endowments, they all receive them from God as stewards. Secondly: if we consider what God expects from men: he expects 2. By what God expects from every one. that which a Lord doth from his Steward. First, that they acknowledge him to be the chief, to acknowledge that they hold all from him, that they have it not from themselves or for themselves, this is that which every Master expects from him to whom he committeth his treasure: And this would God have all men do. God speaks that truly that Benhadad spoke proudly, and falsely to the King of Israel: thy silver is mine, and thy gold is mine, and thy daughters and wives are mine, and thy vineyards and thy orchards are mine. So may God say truly, All are his, the Earth (saith David) is the Lords and the fullness thereof. Psal 24. 1. He is the great possessiour of all things. God (as he possesseth all things) so he letteth out parcels of his possessions to the sons of men. To some a larger portion of the earth then to others, yet they are but Tenants at will; and Tenants upon certain conditions and reservations, wherein m●…n do not waste his goods. this great Lord bindeth those that hold any thing of him. And the first Condition, or reservation that he ties all his stewards unto is this, that they waste not his goods, that they scatter them not abroad vainly or unprofitably. Now a man that hath riches, if he releeveth not the poor: a man that hath authority, and helpeth not the oppressed; a man that hath wisdom, and instructeth not the ignorant. In a word, A man that hath any abilities, if he be not of use unto others with it, this man scattererh his Master's goods, and is like that unprofitable servant, that hid his Talon in a napkin, and therefore was bound hand and foot, and cast into utter darkness. This was the accusation that was brought against this steward here, that he had wasted the goods of his Lord, that is, that he had spent them vainly, he was no honour to his Master, there came no profit to the household by it. That's the first. The second thing that this great Lord expects of all his stewards is, that as they do not scatter his goods, nor vainly waste 2. That they do not abuse them to ill ends. them, so that they should not abuse them to ill ends. There are a generation of men in the world that fight against God with his own weapons, and that use all their strength, and wisdom and power, to maintain a faction of rebellion against him: that side with the wicked of the world against his laws and ordinances: and this is the greatest unthankfulness that can be. If a king should raise a servant to honour, and bestow offices and dignities upon him, and yet if he should raise an Army against him, and set himself against all his laws, what greater unthankfulness? what greater enmity? therefore it was the speech of that parrabolicall King in the 19 Luke (which is Christ the king of the Church) these mine enemies that would not that I should reign over Luke 19 27. them, bring them hither, and slay them before me. Such is the state of all those men that have wealth and abuse it, consume it upon their lusts, (as Saint james speaks) upon their pride, in excess in apparel, james 4. 3. meats, etc. that have wit, and spend it like Turtullus to cry down the ways of God, to harden themselves and others in the course of sin: that have greatness and authority, and mis-imploy it to the crushing of good persons, and good causes: these and the like are stewards that abuse their Master's goods, mis-imploy them to his dishonour, these Christ counteth his enemies, and he will not bear it. There is a third thing that God expects of all his stewards, and 3. To do him Homage. that is this, that they should do him Homage, that they should appear at his Court days. God's Sabbaths are God's Court days, wherein he calleth and assembleth his servants together. He will have every one to wait there upon him, that they may know his will: as Cornelius bringeth his family together, and saith he, We are all present to hear what is commanded thee of God. So God Acts 10. 33. (I say) will have his servants present at his Court days: and not only so, not only to be present there, to hear his will, and to understand his mind, but to submit to his orders, to yield obedience to his laws, to be governed by his rules. God hath certain rules to which he will have every man subject, there be rules for Magistrates, for Ministers, for Masters, for Parents, for servants, for children, for all: and he is a rebel, and carrieth not himself as God's steward, that doth not keep the rules that God hath set up in his own house. Again fourthly. God expects this from all his stewards, that 3. To return him fruit. whensoever he sendeth his Bailiffs for rent, that they return him the fruit of his own ground. Every soul is God's ground, from which God expects some fruit or other, and he sends his Bailiffs, his servants, continually to gather these fruits from men. When he sends a poor man to the rich, there's a Bailiff sent to him, to gather some fruit of his wealth. When he sends an oppressed man to those that are in authority, there's a Bailiff sent to him, to gather the fruit of his power and greatness. When he sends an ignorant man to those that have wisdom and knowledge, there's a Bailiff sent to him, to gather the fruit of his knowledge. And so we may say of all things whatsoever: whatsoever endowments of body, or mind, or estate, any man hath, if another need it, that other is God's Bailiff, sent to him to call for his rent, to call for the fruit of his ground, and thou must return it by such a one, for thou art but a steward: and you know how fearful, the proceedings of the great King was in the 21. Matt. He sent his servants to the husbandmen, to those to whom Matt. 21. 33. he had let out his ground, to receive the fruits of it, and there was none; what was the issue of it? He was full of wrath: and cometh upon the husbandmen and slew them. So when God shall send the poor to thee for relief, and thou helpest him not: shall send the ignorant to thee for instruction, and thou informest him not: shall send any one to thee that may have use of thy gifts and abilities, and thou dost not employ them that way, thou deniest the great Lord the fruit of his own ground, and art of the number of those husbandmen that must expect this at his hands to be slain in his wrath. Ye see the point opened, that all men are Gods stewards, both in respect of what God hath bestowed on them, and what God doth expect from them. I come briefly now to make some use of this. Are all men Gods stewards? Then certainly there is some Use. work required of every man in the world by virtue of this title put upon him, that he is God's steward. It concerns therefore Every one to look to his place. There are two things required of every steward. Two things required of a Steward. First a dispensation. Secondly, a right ordering of his dispensations. First a Dispensation. For a steward ye know is appointed for laying out, he is made for others, not for himself, for the good 1. Dispensation. of the family in which he is set, not for his own benefit. God hath made every creature to be for the use of others, and not for itself: those heavenly bodies. the Sun, and Moon, and Stars, their motion and influences are for us, for the service of the world: the Earth with the fruits of it; the Beasts, and all are for the service of man. So every man in his several place, hath some work to do for others, some abilities given him for the service of others. Hence it is that the Magistrate is said to be the Rome 1. 3. 4. minister of God for the people's good. Hence it is that Ministers are said to be the servants of the Churches. I am a debtor (saith Paul) to the jew, and to the Gentiles, to the greeks, and to the Barbarians. Rom. 1. 14. 1 Tim. 5. 8. Hence it is, that a Master of a family is said to be worse than an infidel, if he provide not for those of his own house. And every other Christian (though he stand not in these relations to others) he hath some gifts or other, that are to be laid forth for the use and advantage of others, and every private person in the world, he may be of some use or other in the place in which he is set. Hence it is that the name of Brother is common to all Christians, and ye know joseph acknowledged that he was preferred to those honours, and that authority and place, for the good of his brethren, for his father's house: so should all God's people acknowledge other Christians their brethren, and that whatsoever parts they have, they have them for the good of the family. Hence it is that Christians are called members one of another; Every member is of use to the whole body, so must every Christian be of use to another, to some by the riches of the body, to some by the riches of the mind, to some by the abilities of their estates, every one according to the treasure he is entrusted with, and the Talon that is committed to him. This is the first thing, that men must make conscience to do, to be dispensers of their goodness, of any thing they have, to be communicative, to defuse and extend themselves to others, as occasion shall be offered. And indeed where there is any goodness in a man he will express it this way, by doing all the good to others he can. Secondly, it is required of a steward, that he consider of the 2. Right ordering of his dispensations. manner, and right ordering of his dispensations. There be two rules for that. That he dispense faithfully. wisely. Who (saith the Lord in that 12. Luke 42.) is a faithful and wise steward, whom his Lord shall make ruler over his household, etc. God's Luk. 12. 42. stewards ye see must in their dispensations be faithful and wise. First, they must be faithful. Fidelity appears in this, when they have a right End, and a 1. Faithfully. right rule to walk by. What is the End and rule of a faithful steward in all his dispensations in the house of his Master? His Master's credit, and his Masters will. His master's honour, and his Master's command. So it must be in the house of God. If we would be faithful in our places, let God's glory be our end, and his Word our rule. That is, let a man consider, what God in his Word commands him in such a place, in such a qualification, having such endowments, such parts, such abilities, and let him dispense these by that rule, according to that command, to the glory of God that gave them him. Thus was Moses a faithful steward, faithful as a servant in all the house of God, so the Apostle saith of him. Heb. 3. 5. His Heb 3. 5. Master's glory was his end, and therefore when once he saw his Master dishonoured by Idolatry, he could not then contain himself, but his Anger waxed hot, though he was the meekest man upon Exod. 32. 19 earth. And his Master's will was his rule, therefore he came down from the mountain with the Tables in his hand, that it might appear what he made his guide, and direction in all his carriage amongst the people: and we shall find that in all the doubts of the people, either in matter of Command or punishment, he always sought direction from God. He is no faithful servant that doth not do this. Secondly. As he must be a faithful steward in dispensing, so 2. Wisely. he must be wise in his dispensing too. What is the wisdom of God's stewards? Not the wisdom drawn from the writings of Machivile, or the wisdom of the World, or of the flesh, for that is enmity against Rom. 8. 7. God, not drawn from the rules that politicians walk by: But that wisdom that is drawn out of the Scriptures, the word of God: The word of God (saith the Apostle) is able to make the man of 1 Tim. 3. 17. God wise to salvation: this is the wisdom that God's servants must express, and manifest in dispensing of their gifts, they must be made wise by the Word, they must seek wisdom from the Word the rule of Wisdom, from the Examples in the Word, of those that were guided by the spirit of Wisdom, if they would be wise stewards. They must compare the precepts of the Word, and the practice Gen. 18. 19 of the Saints together: see what God commandeth in such a place, in such a condition, see what Gods servants that are gone before have done in such a condition. Mark how Abraham and job, and others of God's Saints have employed their wealth and authority, it was for the relieving of the poor, for the furtherance of God's glory, for the ease of those that were oppressed: Mark how Nehemiah bestirred himself for the sanctifying of the Sabbath, for the furtherance of God's worship: Mark again how S. Paul, as a Minister watched against the wolves, and how he spends himself to the uttermost for the Church of God. Mark how Abraham as a master of a family, governed his family, teaching and commanding his children and his household to walk in the way of the Lord: Mark how other of God's servants have employed their gifts; As Samson, all his strength for the Church: and so Solomon, all his wisdom, and whatsoever gift any of them had, they acknowledged that the talents that were committed to them, were for God, and for the service of his Church, for the furtherance of his glory in the particular places that he had set them in. I say if men would be wise stewards they must do thus. But I cannot stand upon this, lest I be prevented in that which I most intent in that that followeth. Ye have heard who is the Steward: It is Every one that hath received any ability from God to do him service; God expects that he should employ that ability in his service. We come now in the second place to consider the reckoning which every man must make, the account that every man must give of his stewardship. And that (as ye have heard) is the second point of Doctrine that offers itself to us out of the first part of the Text, viz. That all Gods stewards must give a reckoning one time or other unto God. Propos. 2. As every man in the world is God's steward, so every steward All Gods stewards must give an account. must give an account. In opening of this I will show ye two things. First, I will show ye what time of Reckoning God hath with his stewards. Secondly, I will show ye why God judiciously proceedeth in this manner, called a reckoning or an account. For the first. There are two times of reckoning that God will Two days of reckoning. have with his stewards. The first in this life. The second after death. First, he calleth them to account in this life, while they live 1. In this life. on the earth, and that two ways; By his Word. Rodde. First by his Word, hastening every man to an Account by the Gospel, and the Doctrine of repentance. This course God himself took with Adam called him to account for his carriage in the garden: By the Word. Adam (saith he) where art thou? who told thee that Gen. 3. 11. thou wert naked? hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat? Afterwards when God sent his Prophets into the world, they took the same course, so Elijah when he came to Ahab, hast thou killed, and also taken possession? as if he 1 King 19 should have said, know that God hath found out thy sin, and now calleth thee to a reckoning. So john Baptist, when he came to the Pharisees, and those hardhearted sinners, he calleth them to a reckoning, oh generation of vipers, who hath warned ye to flee Mar. 3. from the wrath to come? So Peter called those three thousand souls in the 2. Acts, to a reckoning for crucifying of Christ; him (saith Acts 2. he) who is the Lord of life, ye have taken, and with wicked hands have crucified and slain. And because there are many, that like the Adder, stop their By the Rod. ears at the voice of the Charmer; and if God speak but in his Word they pass it by, as Elihu in job saith, God speaks once, yea job 33. 14. twice, yet man perceiveth it not, therefore when the Word doth not prevail, God calleth them to a reckoning by his rod. Micha 6. Mic. 6. 9 9 Hear the Rod, and him that appointeth it, that is: God hath appointed scourges and afflictions for men, to awake them to hearken to the voice that calleth them to a reckoning. Now afflictions are outward or inward, corporal or spiritual. God sometimes calleth men to an account by corporal afflictions: He smiteth man (as he saith) with pains upon his bed, and the job 33. 19 multitude of his bones with strong pains. What's the reason of this, but that man may come to this conclusion with himself, that he may bring his own heart to a reckoning for his former carriage? This is that the Apostle saith, for this cause many are weak and sickly 1 Cor. 11 30. among you, and many sleep: some were taken with sickness, upon others there was a consuming weakness, and others were strucken with death, what is the end that God propounds in all this? For this reason, that we should judge ourselves, for if we judge ourselves, we shall not be judged of the Lord, but when we are judged, we are chastened of the Lord, that we should not be condemned of the world. As if he should say; God now calleth you to a reckoning in this life, to the end you may prevent that heavy and grievous one that comes after this life. Again, when outward afflictions prevail not, God hath spiritual afflictions to awaken m●…n. Thus David, when he was in a deep sleep of security, God awakened him with a spiritual judgement: see his speech in the 32. Psal. When I kept close my sins, my bones were consumed, and I roared for the disquietness of my soul; Psal. 31. 5. what followed? God by this means brought him to confession, I will confess my transgressions to the Lord, and thou forgavest the iniquity of my sin. Thus God in this life calleth men to a reckoning, sometimes by ●…he preaching of the Word, sometimes by judgements upon the outward man, or by terrors upon the soul. But, if all this prevail not to make a man reckon with himself 2. After this life. in this life, than God hath another reckoning after this life, where every man must give an account, and cannot avoid it, and there he must abide the sentence of the judge, that would not prevent it before. That there is such a judgement to come it appeareth; By the equitite necessity A necessity of a day of judgement. of it In respect of God. the Saints. the wicked. Frst (I say) in respect of God, there is a necessity of it. That 1. In respect of God his decree. Acts 17. 31. Isa. 46. 10. his Decree may be fulfilled and executed. He hath appointed a day wherein he will judge the world in righteousness. And his counsel shall stand, and he will do all his pleasure. Secondly, it is necessary, that God's honour may be vindicated. Now things seem to go in some confusion, and disorder in the His honour. world; Good men, the children of God are not always best in the place of judgement; I have seen (saith Solomon) an evil under Eccles. 3. 16. the Sun, that in the place of judgement wickedness was there, and in the place of righteousness, that iniquity was there; this observation Solomon makes, therefore I said, God will bring to judgement every thing, both good and evil, for there is a time for every work, and every purpose. God hath a time to do that great work that he hath now purposed: What is that work? that is, to bring every work to judgement, whether it be good or evil. I say, if we consider this, it is necessary that there should come a judgement, that shall set all right again. It is necessary likewise in respect of the Saints. 2. In respect of the Saints. 2 Thes. 1. 5. The very tribulations of the Saints in 2 Thes. 1. 5. are called Indigma, an evident demonstration, or a manifest token of the righteous judgement of God. There is a necessity of it in respect of them, in two regards. First, that their innocence that is traduced here may be manifest. For the manifestation of their innocency. They undergo many disgraces, and hard censures amongst men: the world accounts them proud, hypocrites, singular, foolish, vainglorious, and I know not what: now saith job, my witness is in heaven; and saith Saint Paul, I care not to be judged of you, or of man's judgement, he that judgeth me is the Lord. The Word, in the Greek is, man's day; as if he should say, Men have their day here, but God hath a greater day after, the Lord will judge in another manner, and upon other grounds than men do. Secondly, it is necessary also, that their works may be rewarded. When we speak of reward, we mean not the reward of For the reward of their works. merit, we mean the reward of grace, called a reward, because God is tied to it by his promise. The servants of God, though they serve him with all care, they have not the fat of the earth, as sometimes the Ishmaels' of the world have, they do not abound with outward things as many others do: nay, sometimes they are in the worst condition, and that makes God's ways the more despised, as if God were not able to maintain his servants in the world in his ways and work. God therefore hath a time when his servants shall have full measure, heaped up, pressed down, shaken together, and running over. When God shall make up his jewels Mal. 〈◊〉. 1●…, 18. (as he saith in Malac. 3.) then shall ye discern between the righteous and the wicked, between him that serveth God, and him that serveth him not. Mark, ye shall discern, God will make it appear to the whole world, in the day when he makes up his jewels, that notwithstanding his servants are despised and lie here under divers pressures, yet that they are a people whom he delights in, and accounteth as his treasures. Thirdly, it is necessary in respect of the wicked too: that is, 3. In respect of the wicked. First, that God's righteousness may fully be manifested. Secondly, that their unrighteousness may fully be punished. First, I say, that God's righteousness may fully be manifested, For the manifestation of God's righteous proceeding against them. Rom. 2. 5. therefore the day of judgement in Rom. 2. 5. is called a day of wrath, and revelation of the righteous judgement of God: As if he should say: As God will manifest his wrath against the vessels of wrath, so he will make it appear to the world, that he proceedeth in a right manner, and by a right rule in judging. For we must know, that howsoever God cannot be unjust, and howsoever that the ungodly men in this life contend with their own consciences, such is the hardness of their hearts, and abundance of corruption that they would fain justify themselves amongst men: and again, howsoever it be true that the soul when it is departed out of the body is under God's particular judgement by an intellectual elevation of it, that it may receive the sentence of the judge, by an illumination, and by such a spiritual, and contemplative discourse, and observation, and understanding of God's actions, as that by reflection upon itself, it may know itself to be accursed, or acquitted, and accordingly is entered into the possession either of happiness or misery. Yet all this is secret in the world, till the day of God's tribunal come, wherein secret things shallbe made manifest, and things that have been done in darkness, shall appear before men and Angels. Secondly. As God's justice must be cleared, and fully manifested, so the wicked and unrighteous must be fully punished. For the perfecting of their punishment. They are not fully punished, when they are under the sense of God's wrath in this life, or when the soul is judged at death, there must be yet a further degree for all this. And there be these two reasons for it. The first is, because the wicked not only sin in soul, but in body too, the body hath been the instrument of the soul in sinning, and therefore it cannot serve the turn, that the soul is punished, and the body lie in the grave; no, but those that have joined in sin, must also join in punishment. Secondly, howsoever the sinful actions of the wicked are transcient, and seem to die with them, yet in respect of the contagion and evil effects, these actions work upon others, and upon posterity by the ill example of their predecessors, the actions, I say, of those wicked men continue to the day of judgement. Thus we shall see the jews in jerem. 4●…. revived the sins of their fathers. Our fathers (say they) made cakes to the Queen of heaven, and so willwee. So the succeeding Kings of Israel, that went on in the steps of jeroboam, who made Israel to sin, they continued the sin of jeroboam. As long as men go on in the steps, and sins of their forefathers the sins of their forefathers live: so that some men's sins by a continued imitation, are perpetuated to the day of judgement, therefore there must be a judgement then, that may fill up a measure proportionable to their sin. This was that that Dives feared in Hell, and that made him cry out as he did, that one might go and tell his brethren upon earth, that they might not come into that place; Why would he have them tell his brethren? was there such love to the kingdom of Christ in hell, that Dives would have his brethren converted? no such matter. Was it love to the souls of his brethren, that he would not have them damned? no such matter neither. What then? Certainly it was nothing else, but a sense of his own guilt, he knew what evil example he had given, and what a counsellor he had been to his brethren, and if they should go on in his steps, and their children follow the same steps, all this would but add to his punishment, and torment in the great day, when soul and body shall be joined together, to make up the full measure of their torment. For this reason, I say, it is therefore necessary that there should be a judgement after this life, at the end of the world. The second thing remaineth, and that is, why the holy Ghost expresseth God's proceedings, by way of reckoning, or calling to an account? What need the Lord reckon with men, he may proceed Why God is said to call all men to an account. by way of a judge, but he saith, come give an account of thy stewardship? I answer; There are four things implied in this, all showing the manner of God's proceedings, at the day of judgement with his stewards, that it shall be like the proceedings of a Master with his servants in an account and reckoning. The first is this, that it shall be a proceeding in particulars. 1. Because he will proceed in particular. God shall then proceed not by gross sums, and in the total; ye have done evil in the general: none will deal thus with an Accountant, but he will run over the particulars, and Account for pounds, for pence, for every thing. Thus God will deal with all his stewards, when he bringeth them to a reckoning, he will reckon on particulars, for all things that he hath enabled them with for his service. Those that are rich men, first, how they have gotten their estates, whether they have built their houses as a moth, as job speaks, Job 27. 18. that is, raised their estates to the hurt of others, as men do that raise themselves by Usury, and oppression, and fraud, and bribery, and such like courses. Secondly, how they have kept their wealth, whether with the injury of others, withholding the goods from the owners thereof, from the poor, for I call them in case of want the owners of their goods, because God hath given them to his stewards for their sakes: therefore mark how Saint james expresseth it, Go to now, Jam. 5. 1, 2▪ yeerich men, weep and howl, why so? your riches are corrupted, and your garments motheaten, your gold and silver is cankered, etc. As if he should say, you have been hoarding up your treasures, you had rather be laying of it up, then laying of it out, and therefore because you have not laid out your estates for the service of your master, rust is come upon your gold, and the moth hath eaten into your garments, ye have heaped treasure together for the last day. Thirdly, how they have spent what they have had, whether on their lusts or no; Ye ask and have not (saith Saint james) because ye James 4. 3. ask amiss to spend it on your lusts, so ye lay out amiss, ye spend it on your lusts. When men for pride in apparel, for excess at their tables, for vain buildings, for sinful upholding of wickedness, for unnecessary, and injurious proceedings in law suits, or in whatsoever indirect course men lay out their estates, it is a misspending of their Master's goods. And as he that hath got his wealth unjustly, and he that keepeth it unjustly, shall give an account, so he that layeth it out in a confused, sinful, profuse way shall be called to give areckoning for that. And not only for matter of estate, but besides, for matter of place and authority. Moses knew this well enough, and therefore when he was to go out of the world, he first clears all reckonings with the people of Israel: I have been a Ruler thus long, let any man come and stand up and say, I have done him wrong: let every man come and clear me this day before the Lord, that I have walked all my life time unblamably, inoffensively, promoting the glory of God, and suppressing all the evil that I could with my might: this was the account that Moses made with the people of Israel before he ●…ed, that he might lift up his head with comfort in the day of the Lord. Thus it must be with you, ye must give an account of your places. And so for the state of your bodies. The health thou hast had: how hast thou spent thy strength and thy health? Mark the speech of the Wise man to the young man, Rejoice (saith he) in the days of thy youth; as if he should say: Do if thou wilt, do if thou dare, but know that for all these things thou must come to judgement. Now thou hast a great deal of health, a great deal of strength, but hast thou been the better for God's service? hast thou employed it for God's glory or no? And so for the members of thy body, thou must give an account for thy employment of those instruments. Thy tongue: every idle word (saith Christ) that men shall speak, they shall give an Mat. 16. account of, at the day of judgement. If for every idle word, what then for thy swearing and cursing, and lying? what for the abundance of filthy obscene, and rotten communication that cometh out of thy mouth. Thou must give an account for thy tongue. And so for every member, and for every sense, I cannot stand upon particulars. Thu must give an account likewise for the gifts of ●…y mind, how thou hast employed thy wisdom and learning, and experience, etc. For all thy passions: he that is angry with his brother unadvisedly, is in danger of judgement. Mat. 5. 22. For all the dispositions, and inclinations of thy heart, for out of Mat. 15. 19 the heart cometh thefts and murders, and adulteries. In a word, whatsoever ability thou hast, whereby thou mightest have been beneficial, and serviceable to the Church and Commonwealth, thou must give an account of it in particular unto God, he will call thee to a reckoning of every parcel by itself. The Master (in the Gospel) that ga●… the talents to his servants, he called them to an account for every talon he gave them: so there must be a particular enumeration to God of all those several abilities where with he hath fitted thee for his service, how thou hast behaved thyself in matter of health, and strength, and time, in thy sen●…es, in the members of thy body, how with thy mind, how with the dispositions of thy soul, how in all the gifts and endowments he hath entrusted thee with, for the service of the Church and Commonwealth. Secondly, it is called a reckoning, because in this reckoning, God will go by a method, keep an order, such an order as men 2. Because he will proceed by method and order. do in reckoning with their accomptants, every thing hath his due place: God will proceed to give every one in the day of judgement his due place; and ye shall find then, many sins that ye have accounted the lightest of all, will be the most heaviest, and grievous at that day. I will set thy sins in order before thee, saith God in Psal. 50. He had reckoned them up confusedly here, Psal. 50. these things thou hast done, but, I will set them in order before thee. God will observe such an order, as every thing shall have its due place, its due head. In the first place shall be that Apostasy, whereof all Adam's posterity are guilty. This David saw, and therefore when he judged himself, he judged himself as one borne in sin. I was borne in sin, and in sin hath my mother conceived me. Psal. 51. In the next place shall be that concupiscence, that deprava●…n of nature, from whence all actual sins proceed. This Saint Paul knew, and therefore he bewaileth it as the original, and root of Rom. 7. all other actual sins, Rom. 7. God will begin first with the sins of the heart, because thence cometh all the outward actions of the whole man. Then all the outward actions. He will begin first with those against the first Table, Atheism, infidelity, profaneness, contempt of God, and his service, neglect of his glory, and the opportunities he hath given us. And ●…hen the Law and the Gospel come together, he will proceed more severely, for the sins against the Gospel, than the Law. That is the reason that our Saviour telleth us, that it shall be easier for Sodom and Gomorah, then for Capernaum at the day of judgement. Why so? Sodom and Gomorah had the Law, but Capernaum had the Law and the Gospel too: And (saith the Apostle Heb, 10.) If they that obeyed not Moses Law died, of how much sorer judgement shall they be guilty of, that disobey the Gospel of Christ, the law of faith? Thus God will proceed. And therefore, when ye would exercise repentance, follow God's order, mourn more for impenitency, and infidelity, then A direction in the exercise of repentance. for other things. Be more humbled for sins against the first Table, for profaneness, for Atheism, and neglect of God, then for sins against the ●…econd, though these must be lamented, and repent of too. Again, be more in lamenting the inward sinful disposition of thy heart, than thy outward sinful actions: and forget not the original root of all, which we brought with us into the world. I say, mark God's method, and his order: that which he takes most notice of at the day of judgement, lay that to thy thoughts, and take greatest notice of it now. It is a grievous thing for a man to be borne in sin, but to add actual sins to that, it is more grievous. For a man to sin in thought, and in heart is grievous, but to add actual sins to those, it is more grievous. It is a grievous thing for a man to sin against righteousness, to deal unjustly with men, but to deal unrighteously with God in point of his worship, is more grievous. It is a grievous sin for a man to disobey the law of God, but to disobey the law of faith, to delay repentance, to defer turning unto God, is far more grievous. Thus we should mark God's order, that he will observe, when he bringeth us to a reckoning. Thirdly, It is called a reckoning, because God will proceed with men at that day (as Masters with their servants) by writings, 3. Because he will proceed by books. Dan. 10. Rev. 20. by books. In the tenth of Daniel, the book was opened, and in the 20. Revel. there is mention made of books that should be opened. God will proceed with all his stewards, upon books that shall be opened. The books are either the book of the Law, that shows what we should have done: The words that I speak (saith Christ) the same shall judge you at the last day. And there is joh. 12. 48. one that judgeth you, even Moses that is read daily. And then secondly, there is the book of Conscience, that shows what we have done here: God will put the memories of men to the task, as Abraham did Dives, Son remember that thou in thy life time hadst thy pleasure. So, remember that thou in thy life time hadst riches, but how didst thou employ them? remember that thou hadst Authority, and office, and place in the Church or Commonwealth, but what service didst thou do to God? remember that thou hadst wisdom, and learning, and knowledge, but what good had the Church or Commonwealth by it? God I say, will put every man's memory to the task, what opportunities are lost carelessly; nay, what opportunities he avoided wilfully, when he might have done God better service, yet lest he should be disadvantaged in his by-respects in the world he balked them: remember this. The sins of judah (saith God) are written with a pen of Iron, and with the point of a Diamond, they are graven upon the table of their jer. 17. 1. hearts. God hath the sins of men graven on the table of their hearts. Little dost thou that art an old man, think of a thousand things, that God will bring against thee, that were done in thy youth. Io●… little thought till the day of his affliction, when God made him possess the sins of his youth, that there was such abundance of guilt against him as there was. God will remember that, that thou hast forgot; God will proceed by books, and this will clear God's justice in his proceedings, and make every thing appear righteous in the sight of men and Angels, because every man's conscience shall testify against himself, and therefore the mouth of all ungodly men shall be stopped at the day of the Lord, they shall have nothing to say for themselves, why justice should not proceed against them. Here (will God say) I find so much given to usury; so much gotten by usury; so much spent in vain; so much kept injuriously from the furtherance of God's worship, and planting the gospel where it was wanting; so much kept from benefitting the Church and Commonwealth, in public, in private; so much from helping the poor: here I find it, how comes it here? was it not written with thy own hand? was it not thyself that made this impression upon thy conscience by thy own guilt? What wilt thou say for thyself? hath any one accused thee wrongfully? hath any one wrote it by mistake? No, all is done with thy own hand, and you cannot deny your own hand writing, when it is brought to your face. Hath any one had the keeping of this book of thy conscience? hast thou not always had it in thy own possession? what canst thou allege for thyself? I know (beloved) and it is true, that there are many other ways whereby ungodly men shall be accused at the last day: God himself shall accuse thee, and be a swift witness against thee, the Saints shall accuse thee, wicked men shall accuse thee, the devils shall accuse thee: but the main proceeding, and that that shall clear God's justice, and stop the mouths of all ungodly men is this, that the accusation is by their own hand-writing, their own book shall accuse them, that they have wasted their Lords goods and misspent them. The fourth and last thing wherein this proceeding at the last day, shall be like a reckoning is this. That there shall an account 4. Because God will exact of every one, according to what he hath been trusted with. be made in measure, and proportion to the trust committed to men. The Master when he reckoneth with his servant, he calleth him to account, not for some lesser sums, or for some one or two things, but for all that he hath entrusted him with, and if one servant have more than another, his account shall be greater than another's, according to the greatness of that that is committed to him, so shall the largeness of his reckoning be, to whom much is given, of them much is expected, and to whom little, Luke 12. 48. little is expected, but of every one something is expected, because every one is a Steward. The reckoning, I say, it shall be according to the difference of gifts and endowments, wherewith we are entrusted. When the Master in the Gospel, called his servants to an account for the Talents, we see he that had ten Talents, made account for ten, and he that had five, for five, and he that had one, was called to an account, but for one, every one for so much as he had received. He that hath received bodily abilities of health, and strength shall account for that: He that hath had wealth, and an estate in the world, shall make an account further for that. He that hath had all these, and authority and place, wherein he had power to do right, and to glorify God amongst men, he must make an account for so much the more. Alas beloved, if men consider, that the more wealth, they heap up, and the more places of authority, and preferments, they have in the world, their accounts shall be greater at the day of the Lord, certainly it would make them more sober, and walk more humbly, and watchfully, it would make them so much the more industrious, to improve their talents, to the best advantage of their Lord that entrusted them with them. So much for the opening of the point. I will conclude briefly with a few usesof it. Ye see (Beloved) not only that all are Gods stewards, but that all God's stewards shall be brought to a reckoning, brought Use 1. For confutation. to it in this life, and in another. Ye see why it is called a reckoning, why God will proceed with men in this manner. The first Use then shall be for confutation of those Atheists, that put far●…e from them the fear of the day of judgement. Is it possible that there should be a generation in the world, Atheists in the Church. that should doubt of the judgement to come? Nay, shall we go further and come nearer, not only in the world, but in the Church, that there should be such as doubt of that time and day? By that that is done daily, it appears that there be many at this day in the Church, that doubt of a judgement day. First, do but try men's courses. What sins do they most fear, and most avoid? by that ye shall know what judgement they fear, and what they fear not. They fear only such sins as in the course of justice, men and their laws take hold of: such as are only a breach of the second table. Men will not be injurious to men, lest men proceed in man's justice against them. But how cometh it to pass that there is so little regard of God? of reverence of his name? of setting up his worship in their houses, and in their hearts? Certainly you do not think that God will be as exact in his judgement, in matters that concern his own honour immediately, as any man will be in cases that are brought before him. Again, do not men fear those outward actions which expose them to the censure of men on earth, and unto punishment here▪ But in the mean time they fear not evil affections, and the motions of sin in their own hearts. A man would not be taken with open theft, yet nevertheless he useth fraud, when men cannot discern it. A man would not be taken with murder, yet nevertheless he is full of malice, and envy, and repining, Why is this, but because men acknowledge not a judgement to come? They fear not the judgement of God, wherein he will bring the breaches of the first Table to an account, as well as those of the second, and the secret thoughts, and sins of the heart, to a reckoning, as well as outward actions. Such mockers there were in the time of Saint Peter, against whom he speaks in his second Epistle, and third chapter. We 2 Pet. 3. will a little observe the method of the Apostle, that we may see how he discovereth them. Say the mockers, there shall be no judgement. There shall, saith the Apostle. How can that be? Have not all things continued as they were, since the beginning of the Creation for so many thousand years? And why should we think that there should come any alteration after, more than before? Ye are deceived (saith he) all things have not continued alike, the world was drowned by water. But if they do continue, it is by the word of God, and that Word that gave a being to them, that Word will put an end to them, God can as easily by his word destroy all things, as by his Word he made all things. But some will say, by what instrument will he destroy the world? By fire. How can that be, for that is one of the main parts, the main matter whereof things were made, and shall that be the destruction of that whereof it is made? Yes (saith the Apostle) All things were made by water too, and yet they were destroyed by water, and why not then by fire? But God deferreth the promise of his coming? What of that? He putteth it not quite off, though he defer, yet it is not long with God, for there is no time long to him that is eternal: and in that he deferreth, it is that some men may be brought to salvation, and others made inexcusable. Thus the Apostle takes off all objections of the Atheists of the world, and showeth that there shall be a day of judgement. Secondly, it serveth for instruction. If there shall be such a Use 2. For instruction. 1. Not to judge others. judgement to come, if God will have such a time of reckoning with all his stewards in the world. Then it teacheth us first, not to busy ourselves in judging one another, why? because there shall a time come of God's judgement. Who art thou (saith the Apostle) that judgest thy brother? we shall all stand before the judgement seat of Rom. 14. 10. Christ. Asif he should say; What a bold part? what a presumptuous part is this, that thou shouldst judge thy brother? Dost thou not know that there is one that shall judge him and thee? is it fit that he that is a prisoner at the Bar should come and leap up into the place of the judge, and sit in his seat? Ye are all fellow prisoners together, and ye must all stand before the judgement seat of Christ. So in another place the same Apostle, when he would take men off from judging, saith he; judge nothing before the time: 1 Cor. 4. 5. Why? for the Lord will come, who both will bring to light, the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise of God. As if he should say; Thou art not able to judge aright, it may be that man that thou dispraisest at that day, may find praise with God. Secondly. Turn the judgement on thy own heart, be more in judging of thyself, that thou mayest not be judged of the 2. To judge ourselves here. Lord. Will God call thee to a reckoning? then begin to call thyself to a reckoning first. How shall that be done? There is a double reckoning that every man must undergo, that will avoid this reckoning with God. A twofold reckoning to be made here. First, he must reckon with his own heart. Secondly, with others. First with his own heart. Every man must take all the advantages, and opportunities that God hath given, to reckon with 1. Reckon with ourselves. himself. Doth God awaken thy conscience by the preaching of his word? Descend into thy own heart; It is that that the Lord looks for, that a man should say, What have I done? Doth God smite thee with someafflictions, if with losses? reckon with thy Jer. 8. 6. self how thou hast gained thy wealth: If with disgraces, reckon with thyself about thy pride, and ambition, and vanity of thy heart. If God smite thy body with sickness: reckon with thyself about the employment of thy health, and the well usage of the times and seasons of grace. Every evening call thyself to an account; What have I done this day? where have I been? In what company? how have I carried myself there? what good have I done? what good have I received? In the matters of thy calling, reckon with thyself, with what heart thou hast followed it, with what care to conform thyself to God's word, the rule of righteousness. If thou hast been in pleasures, whether they were lawful, and if they were, whether they were lawfully used. Thus must every man reckon with his own heart; as the Church in Lament. 3. 39 Wherefore is the living man sorrowful? Man suffereth Lam. 3. 39 for his sin, let us search our ways, and turn again to the Lord. There are many that think to outface God, and men, in their sins: but know this whoever thou art, that if thou forbear to reckon with thy own heart, God will assuredly reckon with thee, thou must reckon here, or hereafter, with thyself, or with God: therefore saith David Psal. 4. Commune with your own hearts upon your Psal. 4. beds; that is, be sure to take time from your sleep, rather than to neglect this business of reckoning with your own hearts. Secondly, Reckon with others too. Let that man that is in 2. Reckon with others. authority, a Magistrate, so carry himself in his employments, that he may reckon with the people, and give an account to them if need be, as Samuel did, Whose ox have I taken? or whose ass have 2 Sam. 12. 3. I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? The Lord (saith he) is a witness that ye have not found any thing in my hand. And not only so, but that they may be able to witness, that they have been great instruments of God's glory, and of the good of others. Let Ministers reckon with the people committed to their charge, as Paul did, when he took his leave of the Ephesians, and was to go up to jerusalem; I take you to record this day (saith he) Acts 20. 26. that I am pure from the blood of all men, for I have not shunned to declare to you the whole counsel of God, and I have kept back nothing that was profitable unto you, but have showed you, and taught you publicly, and from house to house. And because I know that after my departure, there will somewhat remain to be done, for Grievous wolves will enter in, not sparing the flock, therefore I will be careful that there be a succession of faithful Ministers after me, and therefore I give charge to the rest that follow, that they take heed to themselves, and to the flock over which the holy Ghost hath made them overseers, to feed the Church of God, which he hath purchased with his own blood. Let Masters, reckon with their Families, their servants and children, whether they have done their duty as faithful Masters, not only in furthering the service of God, but also in furthering of them by instruction, and example to all good. Let those that are in a way of traffic, learn to reckon with those that they deal withal. If thou hast wronged any by unjust gain, thou must reckon with him by restitution: there is nothing that thou hast gotten unjustly, for which thou dost not reckon now, but (as Saint james saith) at that day shall eat thy flesh as it were fire. Therefore Zacheus, when salvation was brought to his james 5. 3. house, If I have done unjustly, and wronged any, I restore it. Doubtless there are many men that clothe themselves in Satin and Velvet, and abound in all variety and bravery, that would now be houselesse and moneyless, and apparellesse, it may be, if they should make restitution of their unjust gain. Well, do it, as ye love your own souls: you shall reckon as you are God's stewards with him, how you have come by every penny that you have in the world, and therefore go about it now. Reckon with others also for works of mercy, what thou hast been wanting in to thy breth●…en: thou hast lived thus long in a plentiful estate, what hast thou done with thy estate? jesephus reckons up three several tenths that were expected, and exacted of the jews. wouldst thou be less liberal now in the time of the Gospel, than they were under the Law? Is God less merciful? or hath he less interest in thy estate? Thou hast so many thousands, What hast thou done out of this to relieve the poor? or to set up those in a course of traffic, and trade, that want a stock. Beloved you cannot (if you look about you) want objects of mercy, and means to further your reckoning at the day of the Lord. And if you would be faithful stewards to God say thus: I have been thus much behindhand in paying the due I owe to the poor, to the Church, etc. I will pay it while I live, and if that be not enough, when I die I will pay it. But I hasten. That is the second thing, Let every man reckon thus with his own heart. The third thing is, the daily exercise of repentance upon the 3. To Exercise daily repentance. Acts 17. 31. sight of your former evils: God now (saith the Apostle) calleth all men every where to repentance, because he hath appointed a day, in which he will judge the world in righteousness. Let this then stir us up to repentance. God expects that men should judge themselves now. Fourthly, If you would stand at that great day of judgement, when there shall be such an exact reckoning. Interest now your 4. To get an interest in Christ. selves in Christ. There is no way to escape the judgement to come, but by making peace with the judge now. There is no condemnation to Rome 8. 1. Exod. 25. 21. them that are in Christ jesus. This was prefigured in the Mercy-seat, that was to be compassed about with the wings of the Cherubins, all covering the two tables of the Testament, one Cherubin to look toward another: showing us thus much, that there is no covering of our transgressions committed against the commandments of God, the tables of the Testimony, but by the great Mercy-seat the Lord jesus Christ, upon whom the Fathers of the times before Christ, and Believers since look, expecting the covering of the guilt of their sins from the wrath of God by no other means, but by this propitiatory or Mercy-seat, that covereth the Ark of the Testimony. Lastly, it serveth also for instruction in another point, that is, 5. To lead a holy conversation. 〈◊〉 Pet. 3. 11. To teach us to lead a holy conversation, This use the Apostle Peter made of the Doctrine of the day of judgement, Seeing (saith he) that we look for these things, what manner of persons ought we to be in all holy conversation and godliness? Alas (beloved) little do you know whether this be the last Sermon that many of you may hear, whether this be the last day wherein God will ever call upon you to repent, and amend your lives. There shall be a fearful dissolution, and destruction of all things that you see. There shall be a naked appearance made before the judge at that day of reckoning: let every man therefore say within himself, How shall I stand at that time, at that judgement? All our care should be that of the Apostle Paul's, Whether we be absent from the body, or present in the body, we labour that we may be accepted of the Lord: 2 Cor. 5. 〈◊〉. Whether we live a day longer, or die this day before the morrow, that we may be found acceptable before the Lord. And for this cause (saith he in another place) because there shall be a Acts ●…6. 15, 16. resurrection from the dead, both of the just and unjust, I exercise myself to have always a conscience void of offence toward God, and toward men. Look to it in your places, and in your hearts, that you may have a good conscience, void of offence toward God and men: for the time shall come, that nothing in the world shall stand you in stead, but a good conscience: and if then when the books are opened, it be found that your reckonings are even, and the accounts clear, between you and your Master, by obedience and repentance, by works and by faith, happy shall that servant be, whom his Master at that day shall find so doing. The last Use, is a use of comfort to all the servants of God. Use 3. For Comfort. Let them quietly, and cheerfully, suffer that portion of misery, and affliction that the Lord dealeth out unto them. Let them not grudge at the prosperity of ungodly men, or at the variety of changes, that themselves are exposed unto; because there is a day of reckoning, and account, when all things shall be made even. The Apostle Saint james exhorteth Christians to patience upon this very ground, because the day of the Lord draweth nigh. James 5. If therefore you see wicked men prosper, and bring their enterprises to pass, be not troubled at the matter. A man doth not much envy an enemy that is now in prison, though he have some good cheer there, though he have some friends, that come and see him there, because he knows he is but a prisoner, and he shall be brought out at the Assizes, and then he shall be righted. The world is the common jail, whereinto Adam was cast after he had sinned, and we are all prisoners in this prisonhouse: the enemies of God's glory, and of his Church and people, they cannot escape out of this prison, here they are tied, God's chains are upon them, and he will bring them to an account before his judgement seat, and that before all men and Angels. With these things let us comfort and support ourselves. A word concerning the present occasion. Ye have heard that all men are Gods Stewards: ye have heard that God hath a time, wherein he will call all his stewards to an account: the forerunners of this great account, shall be in this life, and after death, when God strikes men down by death, it is that they may be brought into his presence, and there receive the sentence, either of absolution o●… condemnation, as I showed you before concerning the soul of man, in that intellectual manner receiving the sentence. It is appointed to all men once Heb. 9 27. to die, and after that the judgement. You have now a spectacle of mortality before you: one of God's stewards took away, and called by death to give up his account. Concerning whom, it cannot be expected that I should say much, orany thing at all, specially by those that know both the condition of his living, and of his dying. For his living. It was not in the City, but for the most part, it was from us in the Country. For his dying. He was here but a day or two before he was taken hence. He came to the City in the extremity of his weakness, and it took him with some violence, as the nature of that disease, the stone, is. There was much expression expected from him: but it pleased God to make a sudden change more than we looked for, for (as I said) his disease seized on him with such violence, and extremity, that he had no space for any thing but to pray us, to pray with him, and for him. That which we may learn from such examples as these, is this; That we therefore be good stewards in the time of our life. We know not what violent sickness may seize upon us, and how it may dis-inableus, to express ourselves to men, or to set our reckonings even with God. Be serious therefore in the point, while you have health and strength. All of you are now called to a reckoning by the preaching of the Word and Gospel, if this will not prevail, expect another calling by sickness, by terrors of conscience, by death. You are not sure but that the next calling may be by death, as it was with this our brother; let me put this therefore as a remembrance to every one of you, that you behave yourselves as dying daily; Remember thou art a Steward, and must give an account of thy stewardship. Alexander had his Remembrancer. Saint Jerome had another Remembrancer, Whether I eat or drink (saith he) or whatsoever I do, me thinks I hear the voice of the last trumpet, and of the Archangel, Arise you dead, and come to judgement. Let me now be thy Remembrancer. Remember thou art a Steward, and that thou must be called to an account of thy stewardship. When thou art in holy duties, remember thou must give an account with what strength thou servest God. When thou art in business, in thy family, remember thou must give an account how thou hast walked toward thy servants, toward thy children, toward them that God hath given thee. Thou that hast an estate, remember that thou must give an account to the great Lord, of the getting, and of the spending of that estate. Thou that art in places of authority over others; remember thou must give an account how thou comest to them, how thou hast behaved thyself in them. Let every one remember, that he must give an account of what service he hath done to his Master; of what use he hath been unto God, and what to others. The more God hath been glorified, and others benefited, the more shall our souls be comforted at that great day of appearance, when the least smile of GOD'S countenance, will be worth a thousand worlds, and the testimony of a good conscience, will be preferred before all the treasures of the Earth. FINIS. THE PRAISE OF MOURNING; OR, MOURNING PREFERRED BEFORE MIRTH. I KING. 14. 18. And they buried him, and all Israel mourned for him, according to the word of the Lord, which he spoke by the hand of Ahijah the Prophet. ECCLES. 2. 2. I said of laughter thou art mad, and of mirth, what doth it? LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. THE PRAISE OF MOURNING; OR, MOURNING PREFERRED BEFORE MIRTH. SERMON II. ECCLESIASTES. 7. 2. It is better to go to the house of mourning, then to the house of feasting: for that is the end of all men, and the living will lay it to his heart. IN the former Chapter, the Wise man had The Coherence. been showing the vanity, and insufficiency of all earthly things to make a man happy, and how much the world is mistaken, in seeking happiness in any thing here below. In this Chapter, and those that follow, he cometh to direct men in the right way to find it, and showeth them where they should seek it, and where they should find it: First he telleth them of a good name, in the first verse. A good name is better than precious ointment. The second means is, a good death, the day of death is better than the day of ones birth. The third is, a right mourning, it is better to go to the house of mourning, then to the house of feasting. Afterward he proceedeth to other particulars. But this he bringeth in upon the former, to prevent an objection that some might make: for having said that the day of death, is better than the day of ones birth; some might object: What goodness can there be in death? as for those that are dead, they cease to be, and they that are alive reap no benefit by it, but mourning, and there is little good, little happiness in this, to exercise a man's thoughts about mournful objects; Yes (saith he) it is better to go to the house of mourning, then to the house of feasting, 〈◊〉 the living will lay it to his heart. And upon this he spendeth some time, because naturally we are exceeding backward, to believe that it is good for a man to be mourning upon earth. Others make the dependence of the words thus; That Solomon having before showed the vani●…ie of riches, he doth in the six former verses of this Chapter, prefer even death itself, before wealth 〈◊〉 abundance. And he showeth wherein it is better. First in the Adjuncts. The Adjunct of death is mourning: the Adjunct of wealth and abundance is feasting: yet mourning is better than feasting. And because it seemeth a Paradox to every natural man, he cometh to confirm and prove it. By the Effects. In the third verse; Sorrow is better than laughter, for by the sadness of the countenance, the heart is made better. Sorrow can do that for us that wealth cannot, it makes the heart better. By the different subjects in which they are. That same worldly mirth is in the heart of fools. In the fourth verse: the heart of fools, is in the house of mirth: but this mourning it is in the heart of the wise: the heart of the wise is in the house of mourning. By the Efficient cause. One cause of mourning is the rebukes of the wise. In the fifth verse; It is better to hear the rebukes of the wise, then for a man to hear the song of fools. And then in the sixth verse by a Prolepsis he prevents an objection that some might make. For whereas he had said that mourning was better than joy, some might say. It seemeth otherwise, there is delight in joy, there is none in mourning. He telleth them that that delight, it is but a very short delight, but as the cracking of thorns under a pot, it is but vanity. As the cracking of thorns under a pot, so is the laughter of a fool, this also is vanity. We will not stand much about the matter. So many several men as handle this book, do severally connect and join the words together, according to their own conceits and opinions of them. It is evident, that in this verse that I have now read to you, the Wise man speaks of such a mourning, as is occasioned by the death The meaning of the words. of friends. And he saith of that mourning, that it is better than to be in the house of feasting. That he speaks of such a mourning, appears by that which followeth: first he saith, that that is the end of all men, he speaks therefore of such a mourning, as is upon the end of men, upon the departure of men out of this world: and secondly he saith, the living will lay it to his heart: he speaks of such an end of men, as is opposite to the life of men. In a word. By the house of mourning, he meaneth a house wherein some one is dead, which giveth occasion to the parties that dwell there, of sorrow and mourning for their departed friend. It is better to go to such a house. By the house of feasting, he meaneth not only such a house wherein there is feasting, but also all manner of abundance: as commonly men show their wealth in feasting. By the end of all men, he meaneth that which the Schools calls the end of termination. Now there is a twofold end of termination (as they speak) either Positive, or Privative. A Positive end, as a point is the end of a line, and an instant is the end of time: because the line resolveth itself into a point at last, and all time resolveth itself at last into an instant. A Privative end, and that is that that causeth a cessation of being, that is the end of action, wherein all the work, and invention, and erterprises of a man cease. Of such an end here he speaks, such an end of a man as that he ceaseth to be as he was upon earth, and ceaseth to do as he did upon earth. By laying to heart, he meaneth more than a bare knowing, or a bare observing, and taking notice of things. There is to be understood here, a serious pondering, an often considering of it, as it is said of Marie, She laid those sayings to heart; and so jacob, he laid the sayings of joseph to heart. It is such a serious considering, and pondering, and discussing of every thing, as they may bring it to some use, may draw some fruit, and benefit out of it to themselves. So that the sum and substance of the words is thus much; It is a better thing for a man to be conversant about the thoughts of death, and to take hold of all occasions that may bring the serious consideration thereof into his heart, then to delight himself in those worldly pleasures, and sensual delights, wherein for the most part men spend their lives. The reason is, because there is some benefit that ariseth thereby to the inward man, some advantage gained to the soul: whereas by the other, there is none at all, there is much hindrance and hurt, but no furtherance and benefit. The words than you see consist of a Proposition; And a proof The division of the words. or confirmation of that Proposition. The Proposition. It is better to go to the house of mourning, then to go to the house of feas●…ing. The Confirmation or proof of it, is double; first, because this is the end of all men: secondly, because the living will lay it to his heart. This latter part is that which I purpose most to insist upon. In the former. He calleth the house wherein any one dies, the house of mourning. It is better to go to the house of mourning. Where you see; That the Death of men, with whom we live, is Obser. 1. The death of others, is a just occasion of Mourning. a just occasion of mourning to some. The holy Ghost would not have described the house wherein a man dies in this manner, if there were not some equity, and justice in mourning, upon such an occasion. For he speaks not here (as I conceive) only with reference, and respect to the common custom of natural and worldly men; but with respect to the natural disposition, and affection, that is in the heart of man, and the equity of the thing. There should be mourning, and there is in it a just occasion, when men are taken away by death. When Sarah died, the text saith, that Abraham came to Gen. 23. 2. mourn for Sarah, and to weep for her. And Esau, when he speaks of the death of his father Isaac, he calleth the time of his death, the time of mourning, the days of mourning for my father are at hand. Gen. 27. 41. So joseph when his father was dead, it is said that he mourned for Gen. 50. 10. 2 Sam. 25. 1. his father seven days. When Samuel was dead, all the Israelites were gathered together, and lamented him. When josiah was dead, there was such a great lamentation for him, that it became a pattern of excessive mourning; In that day there shall be a great mourning Zach. 12. 10. in jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. Our Saviour Christ, when he looked upon Lazarus, he wept, because he was dead. And those Ephesians, this was it that John 11. broke their hearts, they sorrowed most of all for the words which S. Paul spoke, that they should see his face no more. Act. 20. 38. I need not stand upon the proof of the point. There is great reason for it. First, if we respect men in their usefulness to others. Reas. 1. There is no man but is of some use: and so far as a man is useful to another, there is just ground of mourning, for the loss of such a one. Therefore David, he mourned for the death of Saul, though he was a wicked man, because he was useful in his time by way of government. And as there is more usefulness, so there is more cause of mourning, as we see in the death of Samuel, and josiah, and others. Secondly, because when those that are useful, are taken away, a man seeth some effects partly of his own guilt, and partly of Reas. 2. God's displeasure. Of his own guilt; If those die that are evil, that he did not do them that good that he might, while they lived, he did not converse so profitably, as he might have done, to further their spiritual good. If they be good and gracious, that he received not benefit by them, that he did not manage the opportunities, as he might have done, to have made that use of their society and conference, of their prayers, and spiritual helps, of all those gifts and endowments that they had. And as in the defect, so likewise in the excess there is guilt. When a man idoliseth the creature too much, and trusteth too much to the arm of flesh: when he setteth too great a price upon men, he may apprehend the displeasure of God, taking away his brother, that was (as it were) a curtain that stood between God and him, taking away those that hid God from his eyes. Upon these occasions and grounds, the servants of God have reflected upon themselves, seeing the death of others, that are near, and dear unto them, and have drawn from thence, matter and cause of mourning. Nay, it is a thing that the Lord looks for: Thou hast smitten jer. 5. 3. them, and they have not grieved. When God takes away any that are useful to us, there is a smiting, and a correction in it, even to those that live, to those that were intimate and inward with him, and God expects that men should mourn, and grieve for it. I briefly note this (for I intent not to stand upon it) against that Use. Stoical Apethy, that stupidity, I cannot say whether it have seized on the spirits of men, or whether men affect it in themselves: but they account this a matter of praise, a virtue praiseworthy, to see nothing doleful, nothing worthy of mourning in the death of any one. We see it is quite contrary to the very course of the Scripture. But it will be objected. We are bid to mortify our earthly affections; Object. and if we must mortify our affections, we must mortify all our affections, that of sorrow, as well as anger, and the like. I answer briefly. The Scripture indeed biddeth us mortify our Answ. affections, but it doth not bid us take away our affections: it biddeth us only mortify, and purge out the corruption of our affections. Now there is a twofold corruption, and distemper in the A twofold distemper in men's affections. affections of men. The first is, when they are misplaced, and set upon wrong objects: so we mourn for that we should rejoice in, or we rejoice in that we should mourn for. Secondly, when 1. they are either excessive or defective: either we overdo, or we 2. do not, either not at all, or not in that proportion, and measure that we should. Thus, when we overgrieve for worldly crosses, and too little for sin; too much for the loss of earthly friends, and too little for the loss of God's favour, and spiritual wants: this is a distemper of the affections in the defect, the heart grows earthly, and fixed upon the creature, and is drawn away, and estranged from God. Then there is the excess: that the Apostle speaks of, when he exhorts them, not to mourn as men without 1 Thes. 4. 13. hope: whether he spoke there of the Gentiles, as some think, that cut their heads, and made themselves bald, in the day of their mourning, an affected kind of outward show they had to mourn, which the Lord forbade the people of Israel to do: or whether Deut. 14. (as indeed it is) because they did not restrain inwardly, and bridle the exorbitant excess of their affection, we should not mourn as the Gentiles, but as men of hope: mourn as men that can see the changes that God makes in the earth, and in your Families, and can see how near God cometh to you, and what use God would have you make of every particular trial and affliction: mourn so far as you see your own guilt, in not making use of the opportunities you have had in enjoying your friends, and so far as you see any evidence of displeasure from God: so far we should mourn, but not as men without hope. But I briefly pass this, intending not to insist upon it, only by occasion, because Solomon makes the place where any die, the house of mourning. We come now to the proof of the point, why going to the house of mourning, taking these occasions to affect our hearts, is better than to go to the house of feasting, then to take occasions of delighting ourselves in outward things. What's the reason? It is double. First, This is the end of all men. What is the end of all men? The house of mourning. That which he meaneth by the house of mourning here, is that which he calleth the end of all men, that which putteth an end to all men, and to their actions upon earth, and that is Death. So that the main point, that in this place the wise man intendeth, is but thus much, I will deliver it in the very words of the Text, we need not vary from them at all. Death is the End of all men. Observat. 2 Death is that which every man must expect, to be the end of Death the end of all men. his life, and of his actions. It is the common, the last condition of all men upon earth. I will give you but two places of Scripture, that include all men in Death. One in job third, from the fourteenth verse, to the 20. verse of that Chapter, job showeth there how Death is the End job 3. 14. of all men, he beginneth with the Kings and Counsellors of the Earth, with Princes and great warriors, and descendeth afterward to prisoners and mean persons, to labourers, to servants, to small and great, all (saith he) lie down in the dust, and go to the place of silence. The other place is in Zachar. 1. 5. Your fathers where are they? and the Prophets, do they live for ever? That is, look to all your forefathers, Zach. 1. 5. that have been in all times before you, whether they be those Fathers that you glory in, Abraham, Isaac, and jacob, and the rest, or those Fathers that disobeyed the word of Prophecy (which indeed is the principal thing here intended) all these Ancient persons they are dead; or as S. Peter speaks, of those that were disobedient in the days of Noah, they are in prison, they are in the grave: yea, and the Prophets too, that preached to you, they are dead: the generations before you, both of Prophets and people, are all dead. You see then, that Death is the common condition of all men. Kings and Subjects, Prophets and people, this is the last thing that shall be said of them all, they are dead. And it must be so; First in regard of God's decree. It is that Reas. 1. In regard of God's decree. that God hath appointed, and determined, concerning all men, that they must die: there is a statute for it in heaven, that can never be reversed. It is appointed to all men once to die, Heb. 9 17. Heb 9 27. Secondly, in regard of that matter whereof all men are made, Reas. 2. In regard of the matter whereof men are made. Job 13. 12. of earth: Dust thou art, and to dust thou shalt return. Your remembrances (saith job) are like unto ashes, and your bodies, to bodies of clay. How easy is it for the wind to blow away ashes? for a potter to break in pieces a vessel of clay? so easy it is to put an end to the memories, and bodies of men, they are but ashes and clay. Thirdly, in regard that every man hath in him, that that is the Reas. 3. In regard every man in him, hath the cause of death. cause of Death: sin. It is that that is as poison in the spirits, and as rottenness in the bones. Sin brought in Death, and Death seizes upon all men; it consumeth all men from the very beginning by degrees. Show me a man without sin: without it either in the committing of it, or without it in the guilt of it, you may then show a man that shall not die: while all men are under sin, they are under Death. Even our blessed Saviour jesus Christ himself, though he did not sin actually, yet because he stood guilty of our sins, Death seized upon him. So then. Look to God's decree, that is, All men shall die. Look to the matter whereof every man is made; that is, a decaying dying substance. And look to the cause of death in all men, that is sin. If any man can either escape God's decree, or bring a man that is not made of such a mouldering matter, or produce, and show a man that hath no sin in him: than you may show a man that shall not die: but till then this conclusion remaineth, that the wise man setteth down, this is the end of all men, that they shall die. But here it will be objected; We find some men that did not Object. H●…b. 11. 5. die. It is said of Enoch, that he was translated, that he should not see death, Heb. 11. 5. And of Elijah, that he went up by a whirlwind into 2 King. 2. 11. heaven in a chariot of fire. 2 King. 2. 11. These men did not die. To this, I answer briefly. Particular and extraordinary examples, Answ. do not frustrate general rules: God may sometimes dispense with some particular men, and yet the rule remain firm. I say it may be so. But secondly we answer. They had that that was in stead of Death to them, some change, though they did not die after the 2. manner of other men. So at the end of the world, it is said, that those that are alive shall be caught up, and changed, in the twinkling of an eye; there shall be a sudden, and almost undiscernible, unperceivable change, which shall be to them in stead of death. But it will be objected further. There is a promise made in joh. 11. That those that believe shall never die. Object. Joh. 11. To this I answer with that common distinction; There is a twofold death, which the Scripture calleth, the first and the second Answ. death: The first death, is the death of the body, that ariseth from a dis-junction, and separation of the body from the soul; And there is a second death, that ariseth from the dis-junction, and separation of the soul from God. The first death, is no death properly, the second death is that which is truly Death: and so they shall not die. A man may have a body separated from the soul, and yet not his soul separated from God, nor himself from Christ. Who shall separate us from the love of God in Christ? neither life, nor Rom. 8. 38. death, nor principalities nor powers, etc. Death you see shall not be able to separate us from God: it cannot separate the soul: Nay, it doth not separate the body from Christ: the body remaineth a member of Christ, as well while it is still in the grave, as before: God is not the God of the dead, but of the living, saith Christ, Mat. 22. Matt. 22. And therefore he proveth, that even Abraham was not dead in that sense, that they then took it, but he remaineth yet alive, in as much as God was his God. Abraham (whole Abraham) was Gods by virtue of Covenant, so are all his posterity, the children of Abraham by faith, in a spiritual sense they remain with Christ, and they are united to him, as members to the head, even when their bodies are in the grave. So that (I say) they die not in that sense, so as to have their soul separated from God; though they die in the first sense, that is, to have their bodies separated from the soul. But our Saviour in that place of john speaks of the second, of that death, which is an everlasting separation of the soul from God. As we say of wicked men, that while they are alive, they are dead; so the Apostle speaks of the widow that lived in pleasures, while she lived, she was dead; and the Church of Sardis, had a name to live, but she was dead. This is true death indeed, when that the soul of a man is separated, and disjoined from God, and from Christ: And it is the state of every man by nature, of every man under sin, though they walk up and down, and do the actions of the living, yet they are but dead men. And as truly, as they are said to be dead while they live, so truly it may be said of the children of God, that while they are dead, they live: as it is said of Abraham, so it may be said of all God's servants, they die not properly, but remain still in union with God, and with Christ: with God through Christ, they are Christ's, and therefore Gods in him, and therefore they die not. Look what the soul is to the body, that is God to the soul: the soul is the life of the body, and God is the life of the soul; they are still living men, that have God; the soul is alive, even when the body lieth down in the grave. This shall serve for the opening of that, they are not dead, but alive: they do die in the first sense, and in the common acceptation, in respect of the separation of the body from the soul; but they do not die in the second sense, in respect of the separation of the soul from God, they do not die eternally, they do not die properly. Now briefly to make some use of this, and to hasten to that I most intent to stand upon. Is it so then, that Death is the end of all men. Let us make account Use 1. Make account of it for ourselves. of it for ourselves. This seemeth but a plain point, and so indeed it is: but I know there is nothing more useful, and I know there is nothing less regarded, and less considered of seriously then this, that we must die. It is true, we all acknowledge it in the general, and every man, the very worst, the most ignorant, and most profane in the world will yield to this in the general, that all men must die, and let a man come and tell them, that they themselves must die, they will grant it too, but this is that that undoes us all, we rest in generals, and do not seriously insist upon a serious application of it, to a man's own particular case, and bring it home to a man's self; to conclude thus, I must die, I may die soon, this may be the last day of my life upon earth, this may be the last time I may breathe, this may be the last word that I shall speak, the last action that I shall do; I know I must die, and it may be I may die now. This is that we should principally intend, and labour most after, that when we read the stories of the Scripture, and see that Death is the end of all men, that all must die, and their houses must be, houses of mourning, to conclude the same for ourselves. All those worthies spoken of in Heb. 11. it is said, they all died in faith; I read such a man was a King, but he died; such a man was a Prophet, but he died; such a man was Noble, but he died; such a one died in his youth, such a one in his strength, these died, and I must die; the same thing must be said of me, that is said of them. I say, let us not only say it, but resolve, and conclude upon it; conclude for ourselves, that the same thing must be said of us, that is said of all men; All men The benefit of the particular application of death to a man's self. must die, we must die. The benefit that floweth from it will be this; First, when a man bringeth it to his own particular case, it will make sin more odious to him. What is it that brought Death 1. Sin will be made more odious. Rom. 5. ●…1. into the world? what bringeth death upon us? Sinne. By one man sin entered into the world, and death by sin, and so death passeth upon all men, for that all have sinned. This I say is it, that will make sin odious to a man, it will make a man look upon sin as a deadly evil. A man will avoid an infectious disease, that is mortal and deadly, and pestilential, and the like; Why? because it is deadly, it is as much as his life is worth. The same is sin, it is that that brought death upon all mankind, and will bring it upon thee. When doth the creature forfeit his being to the Creator, but when he doth not use it in the service, and for the glory of the Creator. God hath given the creature a being for himself, I have forfeited my being, when I glorify not God with it; that man forfeiteth his wit, his memory, his strength, his time, his life, and all that he is or hath, when he doth not employ them in God's service, to God's glory. Now sin is that that makes us deny the service and glory we owe to God; sin is that that makes a forfeiture of our lives, and all unto him. Here is the first thing, God hath given the creature a being for himself, he preserveth the creature in being for himself, when the creature therefore sinneth it forfeiteth its life and being to the Creator. This makes sin odious. Secondly, this is it, that declareth the wonderful justice, and 2. The truth and justice of God will be the more acknowledged. truth of God. He said to Adam in the beginning, assoon as ever he had fallen, he should die: and we find it true on him, and all his posterity: for Adam stood and represented the person of all men before God, that one man was all men: in him all men were under the sentence of death. And we see it is true to this day. We find God true in this, let this make us believe his word in every thing else. He hath been as good as his word, he hath declared his justice, and his truth in the death of all mankind upon the sin of Adam: he will declare it in every thing else, in every promise, in every threatening, in every passage of his word: let us give him the glory of his truth, as we find it in this. Thirdly, it is advantageous very much for ourselves, as a 3. Death will be the better prepared for. means to prepare us for death the better. When a man seriously concludeth, Death is the end of all men, then if I reckon and account myself amongst men, it will be my end too, and it may be my end now. And we shall see what use job makes of this: All the days of my appointed time, I will wait till my change shall come. I Job 14. 14. make account a great change will come, such as hath been upon all my fathers before me, so it will come upon me, I will make account of it, and therefore I will wait all my days: So should we, make account every day, that this may be the day of my change; in every thing you do, make account that your change may begin then in that very action, and this will be a means to make you wait for your change, make you prepare for death. It is that that Drusius noteth of Rabbi Eleazar, that he gave this counsel and advise, that a man should be sure to repent one day before he died. He meant not that a man should defer his repentance till it did evidently appear, that Death had seized upon him: But, because a man may conclude, if it be possible I may live to day, it is probable I may die to morrow, therefore I will repent to day. Do it now, and do not delay it till to morrow. This is that we are to do, to account of every day, as that Three things wherein there is to be a particular application of death to a man. which may be the day of our change, and so to carry ourselves in all our actions and occasions, as if we should have no more time to do our work. And this is especially to be observed in three things. First, in matter of sinning, be careful to amend sin every 1. In matter of sinning. day, labour to mortify sin this day, as if thou shouldest have no more days to mortify it in, take heed of sinning now, as if thou shouldest die now. Some we see have been taken away in the very act of sin: Ananias and Saphira were taken away in the Acts 5. very act of sinning, when they were telling a lie to the Apostle they died: Zimri and Corbie were slain in the very act of uncleanness: Corah and his company, they died in the act of murmuring, and resisting of God, and his ordinances, and ministers. Let a man now reason with himself, these were taken away in their sins, it may be my case aswell as theirs, if I be found in sin. That is the first. Secondly, bring it home to this particularalso, in another case, 2. In redeeming of the time of life: and that is, in redeeming of the opportunities of the time of our life. Besides, the general time of life, there be certain opportunities, certain advantages of time, that the Scripture calleth seasons: be careful to redeem them: though you may enjoy your lives, yet you may have none of these; such as are seasons of glorifying God, seasons of doing good, seasons of gaining good to a man's self, be careful therefore (I say) to manage those opportunities, and advantages of time, so that you may glorify God: Whether you eat or drink, or whatsoever you do, do all to the glory of 1 Cor. 10. 35. God. Which way soever you may most advance God's glory, and promote his worship, which way soever ye may promote the cause of God, drawing men to God, and encouraging them in the ways of God, which way soever you may be useful, employ yourself at that time, the present time, because you must die, and you may die now, you may have no more opportunities to do it in. And so likewise in all advantages, wherein men may do good to men, Exhort one another while it is called to day, and while you have Heb. 3. 13. Gal. 6. 10. time do good unto all: Do all the spiritual good, and all the outward good that you can, while you have seasons to do good. Happy is that servant, that his Master shall find so doing, when he cometh, leading a fruitful and profitable life. So, do good to your own souls while you have time: pray, while you have time to pray, hear the Word, while you have time to hear it: exercise repentance, while you have time to repent: perfect the work of mortification, while you have time to mortify your corruptions: do your souls all the good you can, by the advantages of all the ordinances, of all the opportunities that God hath given you. This is the end of all men: it hath been the end of good and bad before; and it shall be the end of good and bad now; men must die, their houses will be houses of mourning, therefore manage the time in doing all the good you can, that God may be glorified, men may be benefited, and your own souls furthered; That is the second thing. Lastly, in the manner of your conversation, consider the time that 3. In the manner of our conversation. you have to do every thing in. Will a man be found idleing in the marketplace, when he should be working in the Vineyard? Would you be feasting, when God would have you mourning? you shall see some that have been taken away, when they little thought of it: Belshazzer, he was in his feasts, and then cometh the sentence of death against him, and other the like examples you may see in the Scripture. Consider therefore the particular actions that you do, whether they be such as hold agreement with the state of a dying man. So for the manner of doing holy duties. Would you be found praying perfunctorily, and carelessly? Would you be found coming to the Sacrament unprepared? What though you do holy actions, that are good for the matter, would you be found doing of them, with unfit and unprepared hearts? You see what the Apostle saith, 1 Cor. 11. For this cause many are sick, and weak, and many sleep: they slept, they were dead for this, even because they came unworthily to receive the Sacrament of the Lords Supper. Would you therefore be found doing of holy duties, and not in a right manner? The serious consideration of this, that Death is the end of all men, with the particular application of it to a man's self, that as it is the state of all men, so it is mine in particular, I must die, and I may die now; it hath an influence into all the actions of a man's life. To conclude. In the last place; This point is of use to us, also Use 1. In respect of the death of others. in the death of others. First, to moderate the mourning of Christians for the death of others. Why? It is the end of all men, it is that that is the common 1. To moderate our mourning for the death of others. condition of all men, it should not be too grievous, nor too doleful to any man. We would not have our friends to be in another condition in their birth than others, we would not have them have more fingers, or more members than a man, and would we have them have more days? Let this serve as a brief touch upon that. Secondly, it teacheth us to make good use of our fellowship 2. To improve the life of others. while we are together. Not only we may die, but those that are useful to us may die also: let us make good use of one another, while we live therefore. This will make the death of others bitter, and will be worse than the death, and loss of our friends, the guilt upon a man's conscience, that he hath not made that use of them while they were alive, that he might have done: let us therefore make the death of our friends easy, by making good use of them while they live. It did smite the heart of those Ephesians, that they should see the face of Paul no more, specially above the rest it grieved them, that they should see him no more, how would it have grieved them think you, if they had always hardened themselves against his ministry before? Think with yourselves seriously, here is such a Minister, such a Christian friend, that husband and wife, that parent and child, a time of parting will come; let us make it easy now, by making good use of one another while we live, that when friends are taken away, we may have cause to thank God, that we have had communion, and comfort of their fellowship and society, the benefit of their graces, the fruit of their lives: and not sorrow for the want of them by death. So much for that. I come now to the second, and principal reason, why it is better to go to the house of mourning, then to the house of feasting, it is this, because the living shall lay it to his heart, What shall he lay to his heart? That that is the end of all men, he shall lay the death of men to heart. The point I observe from hence is thus much. It is the duty of those that live, to lay to heart the death Obser. 3. It is the duty of the living, to lay to heart the death of others. of others. That is, seriously to consider, and make use for themselves of the death of others. You see the Text is clear for the point. And there is good reason why it should be so. First, in respect of the glory that cometh to God. Reas. 1. Secondly, in respect of the good that cometh to ourselves by it. First, God is glorified by this, when we lay to heart the 1. God is glorified by it. death of others: there is a dishonour done to God, when we slight the death of others, good or bad. It is a dishonour to God to slight any of his actions: this is one of God's works in the world, the death of men: this is a thing wherein God's hand is seen: he saith to the sons of Adam, Return. The spirit returneth to God that gave it. It is he that hath the power of life and death. If a sparrow fall not to the ground, without the providence of God; much less the servants of God, the precious ones upon the earth, the excellent ones, as David calleth them. I say, God is seen much in these works, and it is a great dishonour to God, when men do not consider the works of his hands: David by the spirit of Prophecy in Psal. 28. 5. wisheth a curse upon ungodly men, and for this Psal. 28. 5. reason among the rest, because they consider not the operation of his hands: this is that that puts men into a cursed estate, and exposeth them to the wrath of God, when they regard not the works of the Lord. The actions of Princes, and great men upon earth, every man considereth of them, and weigheth them: It is that, wherein we give God the glory of his wisdom, and of his truth, of his power, of his justice, of his mercy, of his sovereignty and dominion, and Lordship over the whole earth, when we labour to draw to a particular use to ourselves, the works of God in the world, specially the death of men, of all men, good and bad, for we must give it the same latitude, and extent, and scope that the Text doth here: he speaks here of the death of men in general, and he saith of all men, that their death shall be laid to heart by the living. Secondly, as there is reason that we should take to heart the Reas. 2. Ourselves are benefited by it. death of others, in respect of the glory that cometh to God thereby: so in respect of ourselves also, much benefit cometh to ourselves, by laying to heart the death of other men. There be three special things considerable in the death of any one, that is matter of profit, and benefit to those that live, and survive after them. Therein we see the certainty nature cause and end of Death. First, therein we see the certainty of death: For now we have not only the word of God that tells us that we shall die, but the 2. Thereby we come to see the certainty of death. works of God taking others before us: that as the Sacraments are called Visible instructions, because they teach by the eye, and the outward senses: so the death of others are visible instructions to the living, it teacheth by the eye: a man is guided by the eye, to see his own condition, and as it were in a glass, there is represented to him his own state: what we are, they were once: the time was that they conversed with men as we do, that they spoke for God's glory upon earth as we do; and what they are now we shall be, there will come a time when our works shall cease as theirs do, when we shall be in the place of silence, as they are. I say, it confirmeth to us the former certainty, and assurance of our death, when we see others fall before us. And there is great profit and benefit that ariseth out of this. This is necessary to awaken men's drowsiness, and to quicken up men's dulness to a serious consideration of that that is so useful to themselves. A man would wonder, that in the Wilderness, where so many thousands died, (for the hand of God was out against them, for their murmuring and rebellion, and they were destroyed by the destroyer, as the Apostle speaks 2 Cor. 10.) that there Moses should pray, Lord teach us to number our days, that we may apply our hearts to wisdom: though they had a sight of so many dying before them, and that continually, yet they needed to be stirred up to pray, that God would teach them to make use of it. So it is with us. We have seen not only one or two die before us, but there was a time not long since (and you cannot forget it) wherein the destroying Angel did walk at liberty about the City, and kill thousands in our streets, yet when so many died, what security was there even among those that lived? insomuch, that after a while the sickness grew common, and usual, and so, unregarded. Have we not need then as much as ever Moses had in the Wilderness, to cry to God, to teach us to number our days, that we may apply our hearts to wisdom? Nay, much more now, when there is scarce one, or none, in comparison of those multitudes that were swept away in that visitation, we have need of such helps as these are, and to join our prayers with them too, that we may be stirred up to a serious application of it to ourselves. That's the first thing, it is necessary for living men to take to heart the death of those that are departed, that they may see, and be brought seriously to think of the certainty of their own death. Secondly, therein also we see the nature of death, what the 2. Thereby we come to see the nature of death. proper work of it in the world is; It is of singular use too. The nature of death, the proper work of it, is to disunite, to separate, to disjoin things: here you have the soul separated from the body: the estate separated from the man; the man separated from The proper work of death. his friends, and all by Death. First (I say) ye have the body separated from the soul: and this is a useful consideration. The 1. To separate the body from the soul. soul and the body, while they keep together in a man, they may be helpful, and useful one to another; the time will come when they must be separated. Alas! the not considering of this, is the cause of those great errors, that are in the lives of men: that they bestow so much time upon their bodies, that they so much mind the present things of this life, and their outward welfare, as if they had no souls at all to regard; as if there never should be a separation of body and soul one from another. What is the reason that there is all that care took, for food for the body? for apparel for the body? for health for the body? and such an utter neglect of the soul? but because that men do not dream, do not think of a time of separation, of a time of dis-junction, of a time of parting these two. All the work of a man's life, should now be to make a good use of the faculties of his soul, that the body may be happy by it: the soul will draw the body after it to its own estate. Now they are together, if they join now in sin: after their separation, there shall come a time, when they shall be joined in punishment: if they join now in the service of God; after they have been separated a while by death, there will come a time, when they shall be again joined in glory and happiness. That is the first; There will be a separation of soul and body: therefore make good use of them, while they are together: let the body be serviceable to the soul, by all its senses and members: let the soul rule, and order the body, by its understanding and affections, etc. that both body and soul may be made blessed in an eternal conjunction together after death, and in an everlasting union in the sight of God. Secondly, Death makes a separation between a man, and all 2. To separate a man from his estate. his outward estate in the world. The rich man in Saint Luke 12. thought not upon this: Soul, thou hast much goods laid up for many years; he thought his soul, and his goods, should never have parted, therefore take now thine ease, saith he. See what the end of it was; Thou fool (saith the Lord) this night they shall fetch away thy soul, and then whose shall these things be? The time is coming, that these things shall be none of thine, they shall be another man's, they shall be some bodies else, they shall be taken from thee. How necessary is this consideration, to take off men's affections from the world, and to stir them up to use their wealth, and their estates, while they have them, so as may make for the glory of God? A time shall come, that they shall not have it to use, that nothing shall be left them, but a bare account to be given up, Give an account of thy stewardship, Luke 16. The main business is now to be done, while a man and his wealth are together, while a man and his estate continueth together, to use it to God's glory, otherwise it will be a woeful, and heavy parting, when death shall come to make a separation. The young man went away sorrowful, when Christ would have his wealth from him, because he had great possessions. How sorrowful will a man go out of the world, when he hath a great deal of wealth, but he hath not prepared his account, he cannot give up a reckoning of his getting of it, of his using and employing of it? It is necessary therefore (I say) that men take to heart the death of those that die before them, that when they see the bodies, and souls of men parted, men and their estates parted, they may learn how to use their bodies and souls, themselves and their estates, while they are yet joined together. Thirdly, Death doth not only part a man's body and soul, a 3. To separate a man from his friends. man's self and his wealth, but it parteth a man from his friends, from all his worldly acquaintance, from all those that he took delight in upon earth: Deathmakes a separation between husband and wife: see it in Abraham and Sarah, though Abraham loved Sarah dear, yet Death parted them, Let me have a place to Gen. 23. bury my dead out of my sight. It parteth father and child, how unwilling soever they be: see it in David and Absolom, Oh Absolom, my son, would God I had died for thee: and Rachel mourned for her children, and would not be comforted, because they were not. It parteth the Minister and the people: see it in the case of the people of Israel's lamenting the death of Samuel; and in the case of the Ephesians, at the parting of S. Paul, sorrowing especially when they heard they should see his face no more. It parteth those friends who were so united together in love, as if they had but one soul in two bodies; see it in the separation that was made by death, between David and jonathan, that were so knit together in their love, that 2 Sam. 1. 9 he bewaileth him, Woe is me for my brother jonathan. This is a necessary consideration for us that live, that we may learn to know how to carry ourselves towards our worldly friends, and how to moderate ourselves in our enjoyment of these worldly comforts. Look upon every worldly thing as a mortal, as a dying comfort. Look upon children and friends, as dying comforts. Look upon your estates, as that that hath wings, and will be gone. Look upon your bodies, that now you make so much of, as a thing that must be parted from the soul by death, and that ere long. See what advise the Apostle giveth, 1 Cor. 7. 19 the time is 1 Cor. 7. 19 short (saith he) therefore let those that marry, be as if they married not: and they that rejoice, as though they rejoiced not: and they that buy, as though they possessed not: and they that use this world as not abusing it. A man abuseth the world, when he useth it beyond the consideration of the shortness of enjoying these things: when he looks upon these things, as things that he shall enjoy always. But if we would use it aright, look upon things, as things that we shall enjoy, but for a short time. This body that seemeth now to have some beauty in it, yet it must die, and be laid in the dust: these friends that seem now to have some pleasure, and delight in them, yet I must die, and be taken from them: this estate and wealth, that now I set so much prize upon, I must die, and death will part me and it. So I say, lookeupon every thing as separable from us. Moderate your affections likewise to them. Use them only as comforts in the way, as a traveller doth the pleasures of his Inn, he stands not to build himself houses against every pleasant walk he looks upon, he stands not to purchase lands, and to lay them to every Inn he comes to lie at; No, he knows that he is now but in his passage, in his way, he knows that he is not at home, that is the place he is going to, and after a time he shall come thither. So make account that you are not now at home, it is death that must help you to your home. Let this therefore take you off from all these things that are in the way. It is a strange thing, to see how Satan besotteth, and befooleth men. They strive, and labour to compass many worldly things, as if their happiness stood in the enjoyment of them, as if they should have their wealth, and their comforts for ever. What care is there amongst men to get wealth, and many times lose their souls in getting the world? Alas! Death will part, soul and body, them and their wealth and all. Do we not see this daily in the death of others before us: such a one is dead, where is his body now? in the dust. Where are his friends, and his companions now? Where is his wealth and his estate, for which many flattered him, and fawned upon him? are they not all separated from him? they have nothing now to do with him: he cannot dispose of one penny of his estate now, it is left he knows not to whom, others now have the managing of it. As now you can say this of others, so there will a time come, that other men will say the like of you, I had such a friend, but death hath parted him from me, he had such an estate, but death hath parted him and his estate. Let us therefore make this use of the death of others, to conclude with ourselves, that there will be a parting of all those outward things, that now we are so apt to dote upon. The third special thing considerable in the death of others, that will be matter of profit, and benefit to those that live, and 3. Thereby we come to see the end, and cause of death. survive after them is, the end and cause for which God sendeth Death abroad into the world with such a large commission, that it goeth on with such liberty to every family, to every place, that it seizeth upon every person. What's the reason of it? You shall see in the several deaths of men, several causes. There is judgement and mercy; sometime a mixture of both, and sometime but of one of these. Sometimes, we see an apparent judgement of God in the death of some. A judgement of God upon themselves. Thus the young Prophet that disobeyed the word of the Lord, a Lion met him in the way and slew him. So those Corinth's, that did eat and drink unworthily in the Lord's Supper, though they were such as were saved after, yet nevertheless for this very cause (saith the Apostle) some of them were sick and weak, and some slept, they died, they were judged of the Lord, that they might not be condemned with the world. When you see death seizing upon men, as an act of divine judgement, of divine displeasure, let it make you more fearful of sinning against God, lest you provoke against yourselves the same wrath, in the very act of sin. Sometimes again it is a judgement of God upon others. Thus God takes away divers of his servants, because the world is not worthy of them. And as this is an act of judgement upon the world, so it is an act of mercy to them; God in mercy taking of them away from the evil to come, and from the evil present. A judgement of God to others that are unworthy of them: A mercy to themselves, that they are taken away, from their own evil; from sin, from temptations, from all the effects and fruits of sin; and taken away from the evil that is to come upon others. An act (I say) of mercy to them. So it was to the child of jeroboam, he should die, and should not see the judgement that was to come upon his father's house, because there was found some good 1 King. 14. 13 2 Chro. 34. 28 thing in him toward the Lord. So it was to josiah, He should be gathered to his fathers in peace, and his eyes should not see all that evil which the Lord would bring upon jerusalem, and upon the inhabitants thereof. An act of judgement to others. Righteous and merciful men are Isa. 57 1. taken away, and noman layeth it to heart: they consider not the causes wherefore God takes away those good men. A Land, a Kingdom, a State, a People, a place is much weakened, when those that are righteous, and merciful men; when those that stand in the gap, and use their endeavours to prevent judgements, are taken away. The house will certainly fall, when the pillars are removed. They are the people of God only, that hold up a state; that hold up the world. Assoon as Noah is put into the Ark, presently cometh the deluge upon the World. Assoon as ever Lot was got up to Zoar, presently the Lord reigned down fire and brimstone upon Sodom and Gomorrah. Assoon as ever the mourners are marked, presently cometh the destroying Angel upon Ezek. 9 4. 5. the rest. Beloved, when we see those that are mourners for the evils of the times, and places where they live taken away, we should lay it to heart, and consider it as a sign of God's displeasure, as a sign that he is a going, and departing, when he takes away his jewels, as a sign that he is a coming to judge the world, when he beginneth to separate, to take to himself his own. Certainly, as soon as ever that number of the elect shall be accomplished, when the company of those that God hath determined to eternal life shall be fulfilled, when the sheep of Christ, that are yet to be brought into his fold, are gathered together, when the fullness of the Gentiles is come in, and the nation of the jews added, than the world shall be burnt with fire, and the day of judgement shall come, nothing shall hinder that general destruction, that shall be the end of all things here below. As it is with the general judgement of the world, so with particular judgements upon Nations, when God takes away his people, when the Saints go out of jerusalem to Pila, then cometh the sword of the enemy upon jerusalem: when God draws out his own people, presently cometh judgement upon the rest. It is good to observe God's method and order, that he takes in governing of the world at this day, that in the death of the servants of God, we may consider our own time, that we may prepare for those evils that are a coming, and for those greater judgements that are hastening. Thus you see what use may be made of laying to heart the death of others; God is much glorified thereby. For all his attributes are seen in all his works, and the glorifying of God, is a declaring of God to be as glorious, as he hath revealed himself to be in his attributes, which is, by showing of them forth in his works. When men can see the wisdom, the justice, the power, the mercy, the truth, the sovereignty of God, and all in the death of others, than they glorify God in taking to heart the death of others. You see likewise what good cometh to a man's self by laying to heart the death of others. He sees thereby the certainty of his own death. He sees the nature of death, and what the proper work of it is, viz. to separate between him and all those outward comforts, all those props and stays whereupon his heart rested too much on earth, in the days of his vanity. And lastly, he sees the end, and cause, why God sendeth Death into the world: sometime in judgement, that men should take heed of sin: sometime in mercy; in mercy to the men themselves, and in mercy also to those that live, that they seeing the servants of God lodged up before the tempest, may learn to fear, and to hide and secure themselves under God's special providence, who can either hide them amongst the living, or the dead, in the worst times. Now let us conclude with some application to ourselves. In Use 1. For reproof of the genetal neglect of this duty. the first place, it serveth for the just reproof of that great neglect that is in the world at this day, that men lay not to heart the death of others. I wish that this were only the sin of worldly men. I know to a worldly man it is of all things the most unpleasant thought that can be to think of death: he cannot endure to hear this, they shall fetch thy soul from thee. It is as unpleasant to him, as it is to a bankrupt to hear of a Sergeant coming to arrest him: as unpleasant as it is to a malefactor to hear of being brought before the judge. And that is the reason why men in the time of feasting, cannot endure such discourses at their Tables, as might put sad thoughts of death into them; oh! these are to melancholy thoughts. Yea, but in the mean time it is thy folly, thy want of wisdom. He that was guided by the spirit of wisdom, and had now bought some wisdom at a dear rate, by woeful experience of his former follies; he now seeth that it was far better to go to the house of mourning, that is, seriously to consider of that, which men account the most ordinary cause of mourning, that is, the death of others, and of themselves: then to go to the house of feasting, that is, to sport a man's self in the pleasures of the world, and to give liberty to a man's self to all manner of delights. But (I say) I wish that this were their fault only, and that it may die with them. But it is too much the fault of Gods own people. Moses is fain to pray for Israel in the Wilderness, where they saw so many die before them, that God would give them wisdom to number their days. And Ministers have still the same cause to pray for the people, and Christians to pray one for another, that God would give them wisdom to lay to heart the death of other men. Have you well considered of Death, when you can only discourse, that such a one that was profitable in his instruction, is dead: such a one by whom we have had good in conversing with, is dead, such a one that was young, and likely to live many years longer, is dead? What of all this? this is but idle, and empty discourse. What use makest thou of this to thyself? dost thou gather from thence the certainty of thy own death? Dost thou consider what Death will do to thee when it cometh? how that it will separate between thee and all things in the world, as it hath done them. Dost thou consider for what cause God sendeth Death abroad into the world? Dost thou consider this with thyself, as thou oughtest to do? This is an act of wisdom. This is that we call due consideration, when the soul reflects upon itself; it is their case now, and it will be mine, and mine in the same manner, therefore it is good for me, to set my accounts straight with God. When thou accompaniest another to the grave, dost thou conclude thus with thyself, the very next time that any death is spoken of, it may be mine? or as Saint Peter speaks to Saphira after the death of Annanias, The feet of those that have buried thy husband are at the door, and shall carry thee out also? This is the reason of all that worldly-mindedness, of all that earnestness, and intention, to gain the favour of men by indirect means, this is the reason of all that immoderate care about our business with the neglect of our souls, this is the reason of all that carnal security, of all that forgetfulness of God, and the account that shall be made at the day of judgement, this is the reason of the unfruitfulness of our lives, of our unprofitable spending of our times, or of whatsoever else it be, this is even the very reason of all, because even those that profess themselves to be the people of God, and to give God the glory of his attributes in all his works, yet they lay not to heart the death of those that are before them. Men durst not, they could not, pass away their time in such unprofitableness, and unfruitfulness as they do, if they did seriously consider, and lay to heart, the death of others before them Again secondly; As it condemns the general neglect that is Use 2. For reproof. amongst men of this duty, so it serves to reprove, that sinful laying to heart of the death of others, that is too frequent and common in the world. 1. Of the excess of sorrow for dead friends. That is, first, when men with too much fondness, and with too great excess and distemper of affection, look upon their dead friends, as if God could never repair the loss, nor make amends for that he hath done in taking of them away. Rachel mourneth, and will not be comforted. David mourneth, and will scarce be comforted, Oh Absalon, my son, my son, would God I had died for thee. What is all this, but to look on friends, rather as Gods than men, as if all sufficiency were included in them only? Men look on their friends, as Micah did upon his Idol, when they had bereft him of it, they took away all his comfort and quiet, You have taken away my Gods (saith he) and Judg. 8. 24. what have I more? or as Laban, that when his Idols were stolen away, his heart was dead, he could not stay in his house, he could not enjoy himself, wherefore have you stolen away my gods? Gen. 3●…. 30. saith he. So, I say, men look on their dead friends as they should look upon the Creator, and not as upon the creature: they take their death to heart, but not in a right manner. This is the very reason why God many times makes your Christian friends so unprofitable to you when they live, because you idolise them, you advance them above God. This is the reason also, why you are so unable to bear the loss of them when they die, God beating you now with your own rod, and making you feel the fruit and effect of your own folly. This now is an ill taking to heart the death of friends, to mourn as men without hope. Secondly, there is a taking to heart, and considering of the 2. Of the rash censuring of the manner of others death. death of men, but it is an unrighteous considering, an unrighteous judging of the death of others. If men see one die, it may be a violent death, than they conclude, certainly there is some apparent token of God's judgement on such a one. If they see another die, with some extremity of torment, and vehement pains, certainly there is some apparent evidence of God's wrath upon this man. If they see another in some great and violent tentation, struggling against many tentations, they conclude presently, certainly such are in worse case than others. I may say to all these, as Christ said once to those that told him of the eighteen men upon whom the tower in Siloe fell, think you that they were sinners above all men that dwelled in Jerusalem? Or rather as Luke 13. 4. Eccles. 9 2. Solomon saith, All things come alike unto all, there is one event to the righteous, and to the wicked; to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not; as is the good, so is the sinner, and he that sweareth, as he that feareth an oath. Learn to judge righteous judgement, to judge wisely of the death of others, take heed of condemning the generation of the just. But rather, in the last place. Make this use of the death of every Use 3. For instruction. one. Doth such a man die by an ordinary sickness, having his understanding, and memory continued to the end? Doth such a man die in inward peace and comfort, with clear and evident apprehensions of God's love, so that he can with Simeon say, Lord now Luke 2. 29. lettest thou thy servant depart in peace? What use shouldest thou that livest make of this now? Certainly, let the sweetness of their death, make thee in love with the goodness of their lives. That is the only way to a happy death, to a comfortable end indeed, the leading of a fruitful and profitable life. Again, dost thou see the children of God full of temptations, full of fears and disquietness of spirit in their death? Sometimes so overcome with the violence of the disease, as that (it may be) they speak impertinently and idly, it may be sinfully? What use shouldest thou make of this now? Certainly let the terribleness of the example of such a man's death, let it be a terror to thee, and a means to stir thee up to more carefulness of making good use of thy time in this life. Nabal dieth, and his heart is in him as a stone. If ever God quicken thee, if ever God breath upon thy soul, or enliven thee by the inward motions of his Spirit, embrace those opportunities, and seasons of grace, lest God smite thee with an everlasting deadness. Again, hath God caused the light of his countenance to shine upon thy heart? Doth he offer a gracious message of peace to thy soul? Doth he speak peace at any time by the ministry of his Word? Embrace those offers, yield to those conditions of peace, lest thou be deprived of peace at the end. Again, hath GOD given thee any strength over temptations? Hast thou prevailed over the assaults of Satan, and other of thy enemies? Hath he made thee a conqueror? take heed how thou ensnarest thyself again, how thou inthrallest thyself in yielding to Satan's yoke, lest he buffet thee by him in a worse manner at thy end. Thus (I say) thou canst see nothing befall any of GOD'S servants in their death, or in the manner of their death, whether it be more pleasing, or more sorrowful; more calm and quiet, or more tempestuous, and full of trouble; whether it be more comfortable, or more lamentable, but it may be useful unto thee. If it be good, it may be it shall be so with thee; if it be bad, it may be it shall be so with thee too. The main business that a man hath to do, is to make sure of himself in this life. It was the question that Saint Austin made to those that told him of a violent death that seized upon one. But how did he live? (saith he.) He made no matter how he went out, but how he carried himself in the world. And truly this is the great Question, that every man should put to his soul. I must out of the world, how have I lived when I was in the world? had GOD any glory by me? had men any good by me? have I furthered my account against the day of reckoning, that I may give it up with joy? it makes no matter how I go out of the world, I am sure if my life have been serviceable to God, and beneficial to men, my departure shall be for gain and advantage, it is for a better world. Thus much shall serve briefly for the opening of these words, and for that that is appliable from them. For the present occasion a word. Funeral Sermons are not intended for the praise of the dead, but for the comfort of the living. Therefore I have chosen such an argument to handle at this time, as might be of use, and profit to you that live. Besides that, I am in particular, and by particular order, debarred of speaking any thing concerning our deceased Sister, though I might have spoken much, and that very useful to you. The best use that you can make will be this, to consider the life that she led amongst you. She was a pattern, and example of holiness, of a wise and upright carriage in her ways: follow her in that: Mark the Godly and upright man, the end of that man is peace. There was none that knew her, but upon good assurance are persuaded of her happiness now. Would you then have the same happiness after? take the same course that she did, be much in prayer, and dependence upon the ordinances, and in fellowship with the servants of God; be profitable in doing good, profitable in receiving good: manage the opportunities and times well that God giveth you, as she did, gaining much in little: she did much work in a short space: let that be your care, and then this will be your comfort in the end. Thus if you make this use of the death of others before you, you shall prepare for your own death, and that shallbe only a passage for you to Eternal life. FINIS. DELIVERANCE FROM THE KING OF FEARS; OR, FREEDOM FROM THE FEAR OF DEATH. PSAL. 55. 4. My heart is sore pained within me, and the terrors of death are fallen upon me. PROV. 3. 25. Be not afraid of sudden fear. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. DELIVERANCE FROM THE KING OF FEARS; OR, FREEDOM FROM THE FEAR OF DEATH. SERMON III. HEBR. 2. 15. For as much then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the devil: and deliver them, who through the fear of death, were all their life-time subject to bondage. IN these words that I have read, (to let pass other parts of the Chapter) the Apostle sets down the humiliation of Christ with the fruit of it; His humiliation in his Incarnation and death. The fruit of it in subduing him that had the power of death, and delivering those that were kept under the fear of death in bondage all their life. At this time we will speak only of the last part, the fruit of Christ's death, in delivering those that were kept under the fear of death. The persons that are kept under this fear, are said to be the children; Gods own children, those for whom Christ died, yet they were kept under the fear of death, and that not at some particular time, when tentation had got some special advantage over them, but it was a trouble, and a burden to them all their life long, and that not a small burden, or an easy trouble, but such as kept them as in bondage. The words (you see) are easy; There are two points that arise from them. First, that God's children, those for whom Christ died, are many times held strongly under the fear of death. Secondly, that Christ by his death freeth them from those fears. I shall only insist at this time principally on the first; That Gods own children, the Children that were partakers of flesh and Observat. God's children are subject to the fear of death. blood (it is taken either for the humane nature, or the infirmities of that nature) even these children were held under the fear of death. I will show the grounds of it. The fear of death in the children of God, ariseth either from some causes without, or from somewhat within them. From without them, and so the fear ariseth from God, an act The outward causes of the fear of death. of his providence upon his children. Or from Satan, a work of his malice. These are the causes from without. For the first, God in his providence, and that in his special and 1. God. fatherly providence, whereby he doth order all things for the good of his children, for the present increase of their grace, and the fitting them for glory hereafter; He (I say) in his providence ordereth it thus, that they shall be kept (many of them) a great while under the fear of death, and this he doth for special good ends. The first is, to humble them. To humble his children. Adam as soon as he had sinned against God, as his fall was by pride (he would have had a higher condition than he was in) so when God would bring him back again, he beginneth first to humble him: and how doth he that? Dust thou art (saith he) and to dust thou shalt return: he showeth him, that he was a dead man by sin, and so would have the meditation of death to humble Adam, and in him all his posterity after him. So David, when he desired that some means might work upon his enemies for their good, he prayeth, Put them in fear, that Psal. 9 20. they may know that they are but men: He doth not only pray that mortality might be presented to them, but so presented, that it might leave an impression of fear upon their affections, that they might know what they are, that they have not their being, or the power of subsisting in themselves, but that they must look for it above themselves, to him that hath the issues of life and death in his own hand. And this is necessary, that all the servants of God should be kept humble by some means or other. The Apostle Paul (you see) he had attained a great measure of grace, yet he standeth in need of something to humble him, therefore the messenger of Satan 2 Cor. 12. was sent to buffet him, that he should not be exalted above measure, that he might be kept humble. God intendeth to raise up his children to a glorious estate, therefore as men lay a low foundation, when they intent to erect a high building; so God layeth the foundation, of all grace and comfort in his servants, in humiliation: therefore he will not only have them mortal, but he will have them apprehend their mortality, and dying condition with fear, that they may be humbled by this fear. That is the first thing. Secondly, God aimeth at the strengthening of faith in his servants. To strengthen their faith. While a man looks to sense, and is upheld by sensible comforts, there is not that exercise of faith: now every grace is strengthened by exercise, that God therefore may have faith exercised, and so strengthened in his servants, he will expose them to the fear of death. The Apostle Paul found this: we received (faith he) the sentence 2 Cor. 1. 9 10. of death, that we might not trust in ourselves, but in him that raiseth us up from the dead. He doth not only say thus, we acknowledge this to be a truth, that we must die, but we received the sentence of death, received it as a man receiveth a sentence of death from a Judge, received it so, as it made some impression upon our hearts, received it with some inward sense, with some inward fear: which was a violent work, such a work as knocks us off of all holds, and takes us off from all sensible, and visible props, and humane supports, and makes us to see nothing in the creature to do us that good we look for, to make us eternally happy: therefore we were taught (saith he) not to trust in ourselves; if a man trust any, he might trust himself first; yea, but we are dying, and cannot enjoy ourselves long, therefore we trust in him that raiseth us up from the dead. Thirdly, another end that God aimeth at, in holding his servants, To increase their watchfulness. many times under the fear of death, is, that he may make them more watchful, and holy in the course of their lives. This our Saviour expresseth under two parables, the one of Mat. 25. the Virgins that were to watch for the coming of the Bridegroom, they knew that he would come, but they knew not when, therefore they were always to keep their watch, with oil in their lamps. And the other of a Master, that left Talents with his servants, he told them that he would come, but he told them not when, that they might be sure to employ them to the best advantage. And the Apostle Peter raiseth an exhortation to this purpose, on this very ground: Since (saith he) that all these things must be dissolved, 1 Pet. 3. 11. what manner of persons ●…ght we to be in all holy conversation and godliness, looking for, and hastening to the appearance of our Lord jesus Christ. We know that the Lord Jesus Christ will come, but he hath concealed the particular time of his coming, that we might always keep our watch, and be prepared for him, whensoever he cometh. Now, this is necessary for all the servants of God, for they are apt to be secure, and to be carried away with worldly business, and delights, and to neglect that which concerns their eternal good, and therefore God will affect them with the fear of death, that they may be stirred up to more watchfulness and holiness, in a godly course of life. Fourthly, God doth it, that by the fear of Death they may To prepare them for death. be better prepared for death, that it may not come upon them as a stranger, that they never thought on before, that it may not come as an armed man upon them: therefore is it that God will have them, not only to have thoughts of it, but fear of it; fear (you know) is an affection, that quickeneth a man to action, keeps him to a constant observing of God. jehosaphat, when God did not only bring a multitude of enemies upon him, but 2 Chro. 20. 3. also sent the report of them to him, and that in such a manner, as he might be affected with fear; What did all this work in him? The text saith; jehosaphat did seek the Lord with all his heart, and proclaimed a fast in judah, and provided such other defence, as was necessary; he saw nothing but fear and danger in the creature, We know not what to do with this great company, that cometh against us, this set him a-work to seek the Lord with all his heart, and to make other provision against them. So the Lord will have his servants apprehend death as an Armed enemy coming upon them, that they may be better prepared to receive it, that they may get evidences of comfort, and assurance of heaven, and so may be fitted upon good grounds to entertain death with joy when it cometh. And this the servants of God have need of, because if there be not somewhat to quicken to this, there are other things enough to pervert them from it: and then when men are most weak, and full of pain and weariness, the devil takes advantage to cast them off from all comfort, so that at the least they shall die uncomfortably; if not miserably, if they be not prepared beforehand to receive Death, and have gotten assurance, and evidence of a better condition afterward. Thus you have the first thing, that is, God's act, and for what reasons he keepeth his servants in this bondage of the fear of death. Again secondly, another cause from without, is from the malice of Satan. His main aim is, to keep men from a Christian 2. Satan. course altogether: if that cannot be done; his next work is to make men go on as uncomfortably in it, as he can possibly: therefore he will present them with as many fears, as may be: and because that this is that that nature most abhorreth (for it is the most natural desire of man to preserve his being) I say, because nature most abhorreth this; this dissolution and destruction of itself, therefore he striveth to affect them with the fear of death, especially and above all other. I say, this is Satan's malice. Saint Paul when he came to Macedonia, that he might do the work of the Lord, with less diligence and comfort, saith 2 Cor. 7. 5. he, We had fears on every side, horrors within, and terrors without: It was Satan's devise, that the Apostle might do the work of the Lord with less strength and comfort, to afflict them with as many fears and horrors as he could. And he hath the same malice still, and still getteth much advantage of men, making men to go on with less comfort in a godly life, adorning their profession of religion less, with uncheerful walking, because they have been held under the fear of death. These are the causes that are from without. Secondly, there are some causes from within, from the servants The inward causes of the fear of death. of God themselves. And these causes whence the fear of death ariseth, are either natural or sinful. First, the natural causes of it are; The apprehens●…on of Death, 1. Natural. as a thing contrary to nature: and according to the strength of men's apprehension, so is there fear. Now Death in this natural respect, is fearful to every man, whether we consider the object, or the subject, the thing or the person in whom it is, we shall find a natural cause of this, even in the servants of God. First for the object, look upon Death itself, it hath all that in In respect of the object itself: death. it, which makes it a fit object of fear. There be three things which makes a thing the object of fear, which makes a thing affect the heart with fear. First, when it is considered as an ill. Secondly, when it is considered as an ill, difficult, and hard to be avoided. Thirdly, when it is considered as an ill to come. For if it be not conceived a thing that is ill, but good; it is not feared, but rather desired. And then again, if it be but a slight ill, such as hath but a weak strength in it, which a man may easily master, it is not feared, but disdained. And then thirdly, if it be an ill that hath strength it, and can hardly be resisted and overcome, if it be present, it is not feared, but grieved for. It must be evil apprehended as future, apprehended as difficult, and apprehended as ill, if it be a thing that is to be feared. Now all these things are in Death, in the apprehension of God's servants while they live. First, I say, they apprehend it as iii. Ill is twofold, either that which is contrary to man's will, and The apprehension of death as an iii. so it is called Malum tristitivum; or else contrary to man's nature, and so it is Malum corruptivum. Now Death is contrary to man in both these senses, both to his nature, and to his will. It is a thing he would not have, because it is contrary to his nature: and that is contrary to his nature, that seeks the destruction of nature. Now, when a man apprehendeth Death, as a thing that would destroy nature, that would overthrow, and dissolve, & break in pieces, that goodly Fabric, (as he conceiveth it) and make that something to become nothing, it is a thing that nature cannot bear, it abhorreth. So the servants of God, as they have nature in them, they have this natural affection to preserve their being: and this in itself is not simply sinful, but so far as it exceedeth the rule. Therefore you see that because men apprehend Death, as an Ill contrary to nature, they prefer other things that are Ill, in a less regard, in a less degree before that: A man would rather part with his wealth, than part with his life, as we see in Psal. 49. A man would give God a ransom for his soul if he could, he would give all his goods to ransom his life. He would rather be poor than not at all: Nay, a man will part with his ease, with his health, rather than with his life: he will be in pain, rather than he will not be: Skin for skin, and all that a man hath, will he give for his life: Nay, a man will part with his credit and estimation, rather than with his life, he will rather be disgraced, than not be: A living dog, is better than a dead lion; this is the speech Eccles, 9 4. of a man natural: he preferreth a dog that hath life in him, before a Lion that is dead; he would rather be a mean living man, than a dead Prince. That is the first thing, men naturally conceive Death, as a thing contrary to nature. So it is a natural iii. Secondly, as man conceiveth Death an Ill contrary to nature, The apprehension of death as an ill unavoidable. so he apprehendeth it an Ill not easily overcome. When Goliath looked on David, on the meanness of his stature, and the slenderness of his preparation to fight, he considered him as an enemy, but as a weak one, and therefore in stead of fearing, he disdained him; Dost thou come to me as a dog? I will give thy flesh to the fowls of the heaven, and to the beasts of the earth, he scorned him: But when the Host of Israel looked on Goliath, as a mighty enemy, that they could not easily resist, much less overcome; the Text saith, they were full of fear, because of Goliath: the strength of the adversary was that that filled them with fear. So when a man looks upon Death, and seeth it come as a mighty armed man, provided with all weapons of war, seeth it come in to the most populous Cities (as in the pestilence) and slayeth ten thousand before it, seeth it come on the most strong and valiant men, and breaks their bones, and destroyeth them; Who can stand before this Goliath, he that defieth the Host of God, the host of Israel? not only the wicked, but the servants of God are overcome by this enemy: I say, thus nature discourseth, and thus a natural man apprehendeth Death, and therefore he conceiveth Death to be a fearful Ill, because it is a thing that he cannot easily overcome; That is the second. Thirdly, he conceiveth it as a thing Future, as an Ill to come. The apprehension of Death as an ill future. I am yet living and in health, but how soon this health may turn to sickness, and this life to Death, I know not; this is that that holdeth down the spirit under fear. As David said, I shall fall one day by the hand of Saul: one day; so saith a man that liveth now in the multitude of his business, in abundance of strength, and ability every way, I shall one day fall into the Grave, I shall one day fall into the hands of Death. Peter we know how he affected Saphira, with telling her of the death of her husband, and faith he, the feet of those that carried out thy husband, shall carry thee out; this affected her with fear so that she fell down dead upon the apprehension of it. Thus, I say, if we look upon the object, Death, considered as an Ill, that is, a thing contrary to nature. Death considered again as a strong and mighty Giant that none can overcome, but it overcommeth them. And then considered again as a thing coming upon men now in the approach, and we know not how soon he will grasp a man in his hands, and seize upon him: this is that, I say, that causeth that natural fear, that is in the children of God. Then again consider the Subject, the person in whom the apprehension In respect of the subject; men. of such an object is, and so likewise we shall see somewhat in the dispositions of men, or in their state and condition here, that may affect them with a natural fear of Death. The first is, some men by constitution are more melancholy, and are naturally of a more fearful temper, indeed distemper. The brain is distempered, the heart is distempered. The brain apprehends things, and looks upon them through a false glass, through a deluded fancy, and so makes a false report to the heart, presenteth things more terrible than they are: so sometimes the heart is ill affected, by the misreport that is brought to it by the understanding: sometimes both are distempered, as that humour prevaileth more strongly in the body. So also there are sometimes raised up turbulent, and disquieting, and violent passions that make some full of fear, as we see in Belshazzar, whose knees did smite together, and all through the apprehension of death, and so Felix when he heard of death and judgement to come, he trembled. Though the fear of these men did not rise from melancholy, but from inward guilt of conscience, yet the effect showeth, that when men are affected with the apprehension of Death in the worst sight and apprehension of it, it causeth fear and terror. Secondly, it cometh in others, and generally in all from weakness of nature, which in some is more than others, according to their different constitutions and educations; so the rich many times are more fearful of Death than the Poor, because they have more to lose, so likewise voluptuous persons, are more fearful of Death, than those that are more temperate, because by voluptuousness they have disjointed, and weakened their spirits. So young men many times are more fearful of Death, than those that are old, as we see in the story, judg. 8. 20. jether the Judge 8. 20. son of Gideon, when he should have killed Zeba, and Zalmunna, the Text saith, He was afraid because he was a young man, but Gideon that was elder did it willingly, as a man better accustomed, and experienced with observations of changes, and varieties of accidents amongst men. We shall see the servants of God themselves have discovered this weakness of spirit, specially upon sudden apprehensions of things. Abraham upon the sudden and violent apprehension of Death, was put to asinfull shift: I thought (faith he) the fear of God Gen. 20: is not in this place, and they will slay me for my wife's sake, therefore I said, this is my sister. So Samuel, when God sent him to anoint David, he discovered this weakness, If Saul should know what I am a doing, he will slay me; therefore he desired to have some other 1 Sam. 16. message, under the colour whereof he might put Saul off. So Peter out of a sudden apprehension of death, and fear of it, he denied his Master: This weakness of spirit is in man naturally. Further, there is another thing that causeth this natural fear, and that is, the unacquaintedness men have with Death, there is somewhat in this matter, that is strange to men; notwithstanding they hear, and see many die before them daily, they hear things spoken of by the Minister, and they read the Scripture, and many excellent comforts, but who hath seen these? what becometh of these men? they see Death the strict Porter of the world, let men out of the earth, but he locks the door of the Grave upon them, and none cometh back again to tell what is done in that place of silence, to tell what is become of men, when they are in the Grave, how they speed in that world of souls; there is no man returneth from the dead to report these things to them. Now this affecteth the natural man, nay all men naturally are affected with the fearful apprehension of death, because they know not what will come after, as the natural man speaks in Ecclesiastes. When joram set out a watchman to see what was abroad, and spied an Army coming, he sent a servant, but jehu biddeth him go behind him, he sendeth another, and he goeth behind him still: saith he, I see the men go; but they come not back: the Text saith, he was afraid. Make ready the Chariot, saith joram; If this be the issue that men go, but never come back again, it is high time to look about us. Certainly (beloved) such are the apprehensions of death: We see men (saith the natural man) go down to the Grave, and not come back again, we see that a man ceaseth to be, and to do those actions that we do, when we are upon the earth, therefore let us consider the matter more seriously. When the Captain of the fifty, that came to the Mount to Elijah, saw the two former Captains, and their companies consumed, saw that they were all dead, that they ceased to be, but he saw not what became of them afterward, therefore he cometh with fear to the Prophet, and intreateth him that his life might be precious in his sight. All strange things we know affect men, and every thing, as it is more strange; so it more affecteth man naturally: Let there but come a beast out of the Wilderness, assoon as ever he cometh unto a man and seethe him, he flieth from him, because he is not used to the sight of man, it is strange to him; but now take a beast that is brought up in the pasture, in the field, he will come to a man without fear, because he is used to the sight of him. So it is here, Death is apprehended as a strange thing, as a thing that a man never knew by experience; Men have seen thus much, that people have died, but they never heard of any that came back again to tell them how it fared with them after death. This (I say) that men should go to the place of silence, and have all matters hushed, all things kept secret down there, there cometh no report thence, this affecteth men with fear. These are the natural causes. Secondly, there are other causes within, that affect men with 2. Inward causes sinful. the fear of death, and those are sinful causes. First, the want of the fear of God; and as this is less, so the fear 1. The want of the fear of God. of Death is more: therefore we shall find that wicked men that cast off the fear of God in their lives, they are slavishly held under the fear of death, this you shall see in those examples of Belshazzar, a man that set himself with a high hand against God, went on in a contemptuous course against God, and profaned the holy vessels, when there was a hand writing upon the wall, some terrible thing presented to him, his knees smote together, he could not hold his joints still: And so Felix, a man that lived without the fear of God, when he heard of judgement, and other things; the text saith he trembled; and so likewise Cain, and divers others, I need not stand on it. It was one of the Judgements threatened in part, 28. Deut. Because Deut. 28. 65. 66. etc. thou dost not fear the Lord thy God, therefore wheresoever thou goest, thou shalt find no ease, neither shall the sole of thy foot have any rest, but the Lord shall give thee a trembling heart, and thy life shall hang in doubt before thee (that is, thou shalt be in continual fear of death) and thou shalt fear day and night, and shall have none assurance of thy life; in the Morning thou shalt say, would God it were Even, and at even thou shalt say, would God it were morning, because of the fear of thine heart wherewith thou shalt fear; and for the sight of thine eyes which thou shalt see. This is this is the first thing. Secondly, another thing is this, when men's hearts are too much 2. Inordinate love of the world. glued to the world, and mark it, according as there is worldly affections, and worldly-mindedness in the hearts of God's servants, so the fear of Death is more in them: according to the strength of the one, is the fear of the other. What is it that disquieteth men ordinarily, and makes them that they cannot think of Death with comfort, but this? now they must lose their company, part with all their friends when they die once. Hezekiah complained of that, I shall see man no more (saith he) with the Inhabitants of the world. This Isa. 38. 11. I say, is that that affecteth the heart exceedingly, that they must lose all their friends, specially when husband and wife must part, parents and children must part, and familiar and dear acquaintance must part, this causeth the fear of death, because the heart is too much set upon the creature. So likewise worldly business, when a man loveth much employment, much business, he cannot abide to think of death, Why so? because all work, all enterprises cease in the grave (as job saith) A man hath neither the works of his hands, nor the enterprises of his head in the grave, all actions cease, both of the mind and body there. So when a man's heart is set upon pleasures below, there is neither love nor hatred in the Eccles. 9 grave (saith Solomou.) That is, those things that affected the heart, that men love, they cease there, all his pleasures and comforts are gone. So if a man love honour, and applause amongst men, it ceaseth in the grave, all honour there is laid in the dust, contempt is cast upon Princes: this is that that affecteth men exceedingly, that they shall lose their honours and pleasures, and acquaintance, and business, and all when they come to the grave, and that because men's hearts are set too much upon these things. That is the second reason. 3. Want of the assurance of God's favour. There is a third thing, which is a sinful cause of this fear of Death, and that is the want of Assurance. There be two things that a man not being assured of, makes him fear Death, and these may be in the children of God, and as they are more in any one, so the fear of death is more in them. The first is, when they are not assured of reconciliation with God, that God is at peace with them, pleased with them in Christ. The want of this assurance makes death fearful, for now they look upon Death, as a Sergeant, as a Jailer, either it is a Sergeant to take them off their present comforts, or as a Jailor to hold them under those bonds and fetters, that they would fain escape: Now when a man looks upon Death either way, it is terrible. As a Sergeant; so the rich man in the Gospel, This night Luk. 16. they shall fetch thy soul from thee: they shall come to thee as a Sergeant to a Debtor, to require a debt; they shall require thy soul of thee; Now, we all know, that a man that is in debt, and either hath it not to pay, or is unwilling to part with that he hath, such a man cannot endure the sight of a Sergeant above all men, because he cometh to fetch that from him, that he would not part with. Or if he look upon Death as a Jailor, so Christ saith; Agree with thy adversary quickly, lest he deliver thee to the judge, and Mar. 6. he give thee to the jailor, and then he holdeth thee in prison, from whence thou shalt not go out, till thou have paid the uttermost farthing. Now when a man looks on Death as a Jailor, that holdeth all in the grave, till the great Judge of heaven and earth calleth for them, at the general day of Assizes, that great day of appearance, when all the world shall be gathered together, and every prison shall give up their prisoners, The sea and the grave shall give up their dead. I say, when a man standeth thus as unreconciled to God, or at least, as one that doth not apprehend this reconciliation, is not persuaded of this, that God is reconciled to him, it is no marvel if Death be terrible to him. Therefore in the sixth of the Revelation; The Kings and Captains, and the great and mighty men, Rev. 6. they cried to the mountains to fall upon them, and to hide them, from the presence of the Lamb, because the great day of wrath was come, and who could stand. So we see in 33. Isa. 14. there is crying out concerning the coming of God, the sinners in Zion, the hypocrites are afraid, Isa. 33. 14. what is their fear? who shall dwell with everlasting burnings? and who shall remain with consuming fire? when they shall see nothing but terrourand wrath in God, fire and consumption, when they see nothing but such terrible things, than fear cometh upon them. Now mark, hypocrites stand altogether unreconciled, and therefore it is no marvel if they be afraid: and the Saints of God, so far as they are defective in the assurance of God's love, so far they conceive themselves in the state of Hypocrites, and therefore they are so full of fears. Again, a second thing that they stand unresolved of, is concerning the future estates of their souls and bodies after death, they are not sure of this, that there is a better condition afterwards: this is that great question, Whether go we? I go now out of the body, and whither then? I go out of the world, and whither then? I am going out of the company of men, and whither then? shall I go to Angels and Saints, or to devils? shall I go to Heaven or to Hell? shall I have a being or not, in misery or in happiness? They know not what shall become of them, they are unresolved of this point, of their own state to come, whether they shall be in happiness or horror after death, and therefore Death is terrible, You have the point opened. I will answer an objection or two, and then come to the use. It may be objected: It seemeth the servants of God are not Object. 1. kept under the fear of death: all those that are in the state of grace, have faith; faith, that spendeth these fears, and therefore since they are in the state of believers, how can they be held under the fear of death? To this I answer briefly; there is faith in all the children of Answ. God that are effectually called, but we must know that Faith is considerable two ways, first as it is in conflict, and secondly as it is out of conflict. Now the Faith of God's servants in conflict, so sometime it is in conflict with fear, and sadness of spirit, Why Psal. 42. art thou cast down, oh my soul? why art thou disquieted within me? etc. Sometime it is in conflict with reason and sense; thus the people of Israel, when they came into the Wilderness, they looked for Exod. 14. 11. nothing but dying, and destruction of nature (for sense presented it to them,) therefore saith Moses (which is the voice of Faith) Stand still, and see the salvation of God, etc. Now in this conflict the success is doubtful, sometime (as it was between Amalek and Israel fight together) Amalek prevailed, & Israel had the worst: sometime Israel prevailed, and Amalek had the worst, so sometime Faith prevaileth against sense, and those fears that arise from sense, and sometime again carnal fears, and Sense prevaileth against Faith, now accordingly are those effects in the hearts of God's children. But secondly, sometime Faith is out of conflict, it now triumpheth in assurance, it is come now to full assurance of Faith, as it is called in the Scripture, and then there is nothing so comfortable, and desirable as death itself to the servants of God. So we see David in the 23. Psal. Though I walk through the valley of the shadow of death, I will fear none ill, for thou Lord art with me: And Psal. 23. so the Apostle Saint Paul, triumpheth over all things, Nothing shall separate 〈◊〉 from the love of God in Christ, neither principalities nor powers, nor life, nor death, nor things to come, nothing shall do it, the Apostles faith now was out of conflict, it had got the field, the day of Sense, and now he looks on Death with comfort. So that I say in that measure that Faith works in that measure, fear of death ceaseth. Secondly, it may be objected. But we see the servants of God Object. 2. are said to love the appearance of our Lord jesus Christ, and the Apostle Paul is said to desire to be dissolved, and to be with Christ, How can these stand with the fear of death, under which Gods servants are held. To this I answer briefly. God's servants must be considered in Answ. their desires two ways. First, in their general desires; Secondly, in a particular state wherein they are. In their general course, their desire is most for the appearing of Christ, they most desire to be with him as best for them: but take them in some particular state wherein they are less provided, and less fitted and prepared, then, they may be at a stand in their desires, they may have the fear of death in them. As a wife, her general desire is for nothing so much as for the presence of her husband, yet she may be under some particular unfitness, there may be something or other in the way, that she would not have him come in at that instant, though her desire be for nothing so much as for his company. So it may be the case of the servants of God, they may say sometimes, Lord spare me a little before I go hence to strengthen my faith, to perfect my repentance and holiness, to do some particular work, and the like. David considered this, that there was something that he might do that he had not done, and that he would fain do before he went: and so Hezekiah, and the rest of the servants of God. The point is clear. I come to the Application. Use. For exhortation. It shall be a word of exhortation (to cut of otheruses) and that is this. To stir up the servants of God, that if they be disposed to distempers under which they are held, that they are afraid to die, that therefore they labour by all good means, to shake off the fear of death. Why? Consider and note well those two things that are in the Text. The first is this, that it is an uncomfortable state to be held under To be under the fear of death an uncomfortable estate. the fear of Death, you see it is called a Bondage here, and that is enough to show the uncomfortableness of it, he saith, by the fear of death, they were held in Bondage all their life long. Now the fear of Death is a bondage principally in these two The fear of death a bondage in two respects. respects, first, because it is with them, as it is with a Bondslave. A Bondslave is afraid to look on him that hath the command of him, he apprehendeth him as no friend, therefore he doth not love to look on him: so it is in this case, when a man looks upon Death as a thing that is no friend to him, he cannot abide to look on him, every thought of Death, is a presenting of death to him, and it is a miserable bondage, when a man cannot present Death to himself without fear. Secondly, there is this in it that makes it a bondage, it holdeth 2. down the spirit of a man. A bondslave (you know) is bound with fetters and chains in his captivity, so that he hath neither freedom of spirit, nor freedom of action: So it is with a man that is held under the fear of Death, he cannot do what he would, he cannot rejoice in God; he cannot delight in the apprehension of glory to come; he cannot entertain a thought of parting with things present, with that security, and comfort of heart, that he should do, and all because this fear, (as the fetters) bindeth his hands and his feet, and keepeth him in bondage. This is the first thing, the fear of death, to be held under it, it is an uncomfortable state. Secondly, as it is uncomfortable, so it is possible that the servants It is possible to be freed from the fear of death. of God, may be free from these fears under which they are held. We see the text showeth it, Christ came for this end, that having destroyed him that hath the power of death, that is the devil, he might deliver those, that for fear of death were held under bondage. Did Christ come for this end? then it is possible to be had, for certainly Christ would not lose his end he came for: this was his end, not only to deliver them from eternal death, but also from the fear of temporal death; It is possible therefore; The servants of God have found it, and therefore you shall see them brought in insulting, and triumphing, and glorying over Death; Oh death, where is thy sting? oh Grave, where is thy victory? thanks be to God that hath given us victory, through Christ our Lord: When they looked upon Death through Christ, they looked on it without this fear, the sting and power is taken out, the very nature of it is changed, and it is made now every way beneficial. I say it is possible, for we are regenerate, and begotten again to a lively hope, to an inheritance immortal and undefiled, and in what measure the hope of heaven is in the heart of man, in that measure the fear of death falleth in that heart, now it is possible that we may attain this fullness of hope, and therefore it is possible that we may be freed quite from the fear of Death. This may suffice by way of motive. A word or two by way of direction. If this be possible to be had, how shall the servants of God get it? you see some of God's servants are held under the fear of death, and that all their life long, how shall we be freed from this fear? Means to be freed from the fear of death. I should now orderly take up the particulars laid down as causes, and show that by these it is cured: as for instance. Doth God do this for this end, that he may humble a man? then the 1. Humility. more humble thou art, the less thou shalt be in the fear of Death, for God layeth these fears upon men to humble them, therefore labour for perfect humiliation, and thou shalt perfectly rid these fears out of thy heart: as we see plainly, the servants of God, the more humble they have grown, the less careful they have been of life, and the less fearful of Death: And so those servants of God that have been brought to deny themselves, and to renounce all their worldly expectation and advancements, they have always been ready to die. Saint Paul, was grown humble, and the Lord had prevailed upon him, kept down his spirit from being exalted above measure, and now (saith he) my life is not dear to me, he was content to lay down his life and all when he was humbled. Beloved, pride in some outward excellencies or other, setteth a man above his place, therefore when a man is taken off from all that puffes up the spirit of a man, he will be content, to lay down any of those things, even life itself if need be. Again secondly; Doth God do it to strengthen faith in a 2. Faith. man? then the more thou strengthenest faith, the more thou shalt be freed from these fears; you know faith looks upon Christ as the proper object of it, and the more a man interesteth himself in Christ, the more by Christ, he is freed from the fear of Death. Christ hath redeemed us from the Grave and from Death, and therefore when by faith he looks upon Christ, and through him upon Death; he looks upon that, as a thing made, instead of poison a medicine; in stead of a destroyer, a Saviour and deliverer, as a means to free him from the bondage of sin and misery and afflictions, etc. Thirdly; Doth God do this, that he may make men more holy 3. Watchfulness. and watchful in their course? then certainly the more thou canst purge out thy sin in the course of thy life, the less thou shalt fear death. The sting of Death is sin, then if thou wilt have Death comfortable, let thy life be conformable to God's rule and word, or else every sin will present itself in death before thee, specially those sins, thou allowest thyself in, will make Death as bitter as Hell. Fourthly; Doth God do it for this end, that he may make thee 4. Preparation. better prepared for death? Then the more thou art prepared for Death before hand, the less thou shalt fear it, when it cometh upon thee, it will not come as a stranger, but thou wilt be ready to receive it, as one with whom thou art acquainted already. It is a great matter if men could learn this wisdom to die daily; that is, be every day employed, as dying daily: I mean for the manner of your carriage, not for the matter, for the substance of the duty. If a man were sure to die this day, he would lay aside all business, and set himself to be prepared for judgement, and would lay aside the use of any other comforts and delights. But that is not the meaning, but this, that we carry ourselves in business every day, as if Death should seize upon us in that business, that we might be found well-doing; that is, when a man followeth his earthly business with a heavenly mind, when he keepeth to the rule of righteousness, and truth in his ordinary calling, when he is doing, or receiving good in his company, when he useth his pleasures and recreations, as the whetstone to the scythe, to make him fitter for God; I say, when thus we do things to a right end, and in a right manner; if Death now should seize upon us in such an action, it should find us well-doing: And this is that we persuade you to, if you would have death comfortable, and not terrible, be so employed, as that your actions may be good, both for matter and form, that you are now about, because Death may strike you in such an action. But I cannot stand on these particulars. Again, for the causes in ourselves; If you would be freed 5. Right apprehension of Death. from the terrors of Death, then rectify your apprehensions and opinions of Death, think of it as it is, as it is I say to believers, to those that are in Christ. It is not the destruction of nature, and so a natural Ill, as you account it; It is rather a cure of nature, for assoon as ever we live, we are dying, and all our life, it is but a living death, a continual decaying and dying. Now when death cometh, it putteth an end to all the decays of nature, and setteth all right again. It is but asleep, and sleep it is not a destruction, but a help of the body, and that which enableth to vigour and strength, and fitness to action, Again, it is not the destruction of any part of a man, the body itself is not destroyed: indeed it is in the Grave, but it is in the grave, as in a bed of peace, They shall come and rest in their beds (saith the Prophet;) The grave is but as a bed wherein the body lies asleep, and no man (you know) is troubled with fear that he goeth to bed. The grave is but as God's chest to keep in all his Treasure, whereof the bodies of his servants are apart, precious to him, even in the grave, in death, Precious in the sight of the Lord, is the death of his Saints; and God will open this Cabinet, and the Chest of the Grave, in the great day of the Resurrection, and bring the body out again, and then it shall be as good as ever it was, nay, I say not only as good, but much better too, for our vile bodies shall be made like the glorious body of Phil. 3. Christ. Phil. 3. No man when he goeth to bed, thinks much to have his old clothes taken off, that they may be mended, and made better against morning. When we sleep in the Grave, it is no more but this, the garment of the soul, the body, the old apparel, that is taken off, that it may be made better, and a more glorious body, this is all, we lose nothing by it, but our estates, even our bodily estate is bettered by it. And for the Soul, Death doth not destroy that neither, for know this, the soul liveth for ever, the body indeed returneth to the Earth as it was, but the soul returneth to God that gave it; The soul I say liveth, that is the thing that Christ himself proveth in 22. Mat. Abraham is alive, why so? For God is not the God of the dead, but of the living; for God said, I am the God of Abraham, etc. How can this be, that God is the God of Abraham, and yet he is dead? Indeed he is dead, if we look to the separation of the soul and body, in the cessation of bodily actions; but if we look to the better part of Abraham, his soul, that continueth, the everliving God hath made an everlasting Covenant with him, and therefore he dieth not. Again it is not only, not the destruction of nature, but not of your actions neither, Death doth not destroy them neither; Indeed there is a cessation of bodily actions, but it is, that the body may have better strength, and be the fitter instrument of holiness after: But for those actions of the soul, that depend not upon the body, they are as perfectly done, when we are dead, as when we are alive, and better too. When a man liveth upon the earth (you see,) his soul is much hindered by the body; A distempered sick crazy body, or a full well-fed body, is a hindrance to the soul, because of that tie that is between the body, and the soul, and the spirit: so there is a sympathy, the soul is affected some what in this sense. But it is not so then, the soul shall be loosed from the body, and so freer for spiritual actions then now it is. The souls under the Altar, they cry, How long Lord, holy and just, wilt thou not revenge our blood upon them that are upon the earth? The souls of God's servants you see then are glorified, when they are out of the body, and therefore shall glorify God more perfectly, and enjoy God more freely and fully, then now while their souls are in these mortal bodies. And at that very instant, when the soul of God's servant is carried out of the body to heaven, it more perfectly enjoyeth Christ, and is more sensible, and more fit to answer the love of Christ to him, than ever when it was in the body. So then here is a cessation of base actions and employments, to give place to more noble, and heavenly, and excellent actions, wherein the soul shall be employed in heaven. There is then no loss of actions neither. Again, there is no loss of company. This is a thing that troubleth men, husband and wife to part, friends to part. But we lose no company by death, howsoever we lose the company of men, that we cannot assure ourselves are friends indeed: for of all the friends we speak of in the main point, when they come to be tried, there are few to be found to be friends: But then, we go to them whose love is perfect, that you may be sure of, and have the truth of their love. Again, how little comfort, nay how little have you company with those friends you desire? Is not much part of our life spent without any fight of our friends? is not half of it spent in sleep in the night? and the other half in business and pleasure? Alas! how little time have we to enjoy our friends we rest on? But then, we shall perfectly enjoy them, when there shall be no need of sleep, when there shall be perfection of love, and freedom from distraction and employment, when the servants of God shall fully, and freely, and sweetly, and comfortably enjoy one the other. Abraham, and Isaac, and jacob, and the meanest of the Saints, shall meet in the expression of love, in such a perfection as we cannot speak of. And this is certain, you shall go to many. Who can tell the dust of jacob? Now you have some one, or two, or three, or a few men or women that you account friends, and dote much upon, but than you shall have ennumerable company, a world of friends of men and women, multitudes, they cannot be numbered, they are as the stars of heaven for number. I say there is no loss of company by this means. Again, you shall lose no pleasures by death, it may be you shall lose some few sensual brutish pleasures, a few mixed, corrupt pleasures, pleasures that have the mixture of sorrow and fear in them, that imbitters them to the soul of a man, but it shall not be so then: you shall be freed from imperfect pleasures, and have perfect ones at God's right hand for evermore, pure pleasures. Again, you lose no necessary convenience neither, the rich man loseth no riches by death; he loseth his money, doth he lose his riches therefore? No; The Angels are rich, but they have no money; the Saints are rich, they want nothing, but they have no money. It may be thou losest a child, thou shalt find a Father; it may be thou losest a weak friend, that loveth not long, or it may be not so truly as thou thinkest he doth; and thou findest friends that are many and perfect, and pure in their love, that love with a perfect heart; And what then are all those losses, when you enjoy that which shall make the soul happy for ever? Thus I say you should rectify your opinions concerning Death, look upon it aright, have true apprehensions of it. Get an interest in Christ, and look on death through him, get faith, and then all these things that I have spoken shall be your Assurance of God's favour. advantage, so the Apostle concludeth, Christ is to us in life and in death advantage; If we live he is gain to us in life, and if we die, he is advantage to us in death. And death is reckoned amongst the special favours and privileges Christ hath given to his Church; All are yours, what all? life and death, things present, and 1 Cor. 3. 23. things to come; all are yours, and you are Christ's, and Christ is Gods. So we see that Death is amongst the privileges that Christ hath given his Church, therefore rectify your opinions concerning Death, make good that I spoke before, and you shall find this good that I now speak. And for the last, the unacquaintance with Death: let not that trouble you, none come from the dead to tell you what is done there, but look on the servants of God before, and when they die, and you shall find enough how they apprehended Death, when they have looked on it in the glass of the Gospel. Look upon them before death, jacob being to close up his days with blessing of his children; Lord (saith he) I have waited for thy salvation. He looked upon Death through Christ, the Saviour of the world, that he should be saved by him: and though it be true that there is a further meaning for the Tribes in those words of jacob, yet this was proper to jacob himself, he looked upon Death now approaching, as that that he was delivered from, and set into that freedom purchased by Christ. So old Simeon, Lord, now lettest thou thy servant depart in peace according to thy word, for mine eyes have seen thy salvation; jacob accounted it his salvation, old Simeon, a departure from a worse place to a better, from worse company and comforts to a better; A change for the better still, and a departing in peace. Again secondly, look on the servants of God in death, see what they have said too: josiah, a man that was upright in heart, he went to the grave in peace, he was gathered to his fathers in peace, that he should not see the evil that should come upon his people: here is all: it was but a peaceable taking of him away from a more troublous condition if he had lived longer. Beloved, he died in war, yet it is said he was gathered in peace; he had inward peace with God, though he failed in that particular action. And the Apostle in the 2 Cor. 5. 4. This is our desire that we may be clothed upon, 2 Cor. 5. 4. not that we would be unclothed, but clothed upon, that mortality may be swallowed up of life. A strange speech, he counteth death life to him, he counteth the death of this life, to be the death of mortality, by laying aside this earthly tabernacle (as he saith in the first verse) mortality is swallowed up of life: And therefore you give wrong names to things, for while you live, you die, because your life it is a dying condition, and while you die, you live, because then the cessation of life it is as the river jordan to the people of Israel, no more but a passage to Canaan, not a flood to drown them, so it is with the servants of God, death is but a passage to heaven, it is not destructive to them. So that if men did but rectify their opinions of Death (as I told you before) when their hearts are right set, when they are humbled, and not lifted up with worldly things, when their faith is strengthened, and settled in them, when they are made watchful in a holy course, looking for Death, when they are established with the assurance of God's favour, than I say they may find that all these natural fears of death were upon mistake, they did not rightly apprehend the thing. Other things I should have added, but I am loath to hold you too long. A word for the occasion; and so I will conclude; The departure of our Sister here was the occasion, as of this meeting here, so of this Text in particular. She gave good evidence to those that knew her more inwardly, that she was in Christ, that she was delivered not only from eternal death, but from fear of temporal death too. It pleased God to exercise her a great while under the fear of death, the apprehension of it wa●… of some terror to her, but nevertheless when God called her to it indeed, than the fear of Death was hid from her, and Christ then applied the fruit of his death, in freeing her from those fears. She was not freed from them out of a Stoical Appethy, or want of natural affection and passion, but out of a spiritual and faithful application of Christ to herself upon good grounds. She looked upon God as her Father, and much delighted to express her apprehension of him under that notion, and she very often manifested her rejoicing in that interest she had in God, as his child: no marvel then if the fear of death were taken away: we see here in the text, that they are children that are delivered from the fear of death. When we are in the state of God's children by adoption and grace, than there is rather a desire, than a fear of death: It is but as our Father's white Horse, so it is called in the Revelation. A child at school, when he seeth one riding post through the streets, as if he would run over him, or tread upon him, he cryeth out: But if he sees that it is his father's man sent to bring him from school to his Father's house, all his fear is past, and he laugheth and rejoiceth. So when we are the sons and daughters of God by adoption, we apprehend Death as our Father's pale Horse, sent by him to bring us, from a place of prison on earth, home to our Father's house, a place of liberty in heaven; So it was with her. She looked upon Christ as her Husband, and though she left a husband upon earth, yet (it was her own expression) she was to go to her Husband in heaven, which was far better for her. And therefore (I say) having these apprehensions of God as her Father, and that she was adopted to the state of a child by grace, and looking upon Christ as her husband, no marvel she was freed from the fear of Death. And that these were upon good grounds, those that knew her course best, knew that she expressed it by her abundant care to please God, by her desire to serve God, by her endeavour to mortify and subdue ill in herself, by her growth in grace in her latter times, these good evidences did show that it was not a rash and groundless persuasion, but a true and real apprehension of God and Christ that freed her from this Fear of death. Beloved, many times the life of God's servants is uncomfortable to them, because (for some of those reasons I have spoken of before) they are afraid of Death, and they apprehend it not with comfort, and this they do, because they see not the interest they have in better comforts than Death can take from them; I have the rather therefore spoke this of her, that you may take notice of it, and apply it to yourselves. And to conclude, make this use of all, to grow more humble, and watchful, and holy, to strengthen faith more, and by dying daily to prepare more for Death: For faith is the rectified apprehension of things: Death it is not so fearful as you think it is, you lose not so much as you think you lose. Nay again, because this trouble, and this fear dishonoureth God, therefore when God calleth us to Death, he hideth these fears from us, as he did from this servant of Christ at this time before us, though she were fearful before, yet she was exceeding comfortable all the time, when the apprehension of Death approached upon her. So it shall be with thee, if thou be careful to use the meanss to prepare for Death: mind thou the duty that God enjoineth thee in thy life, and leave the event and issue to him; either he will glorify himself by thy fears, or else he will glorify himself by delivering thee from thy fears. FINIS. THE PERFECTION OF PATIENCE; OR, THE COMPLETE CHRISTIAN. HEB. 12. 1, 2. Let us run with Patience unto the race that is set before us, looking unto jesus the Author and finisher of our faith, etc. JAMES 5. 12. Ye have heard of the Patience of job, and have seen the end of the Lord. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. THE PERFECTION OF PATIENCE; OR, THE COMPLETE CHRISTIAN. SERMON FOUR JAMES 1. 4. But let patience have her perfect work, that you may be perfect and entire wanting nothing. IN the second verse of this Chapter, the Coherence. Apostle persuadeth the distressed servants of God to bear their afflictions cheerfully, My brethren (saith he) count it all joy, when you fall into divers tentations: This exhortation he presseth in the third Verse, by showing the gracious effects of tentations, when God sanctifieth them; Knowing this that the trial of your faith worketh patience. Yea, but if this be all the fruit of our afflictions and tentations, that we shall be made patient, what great matter is that? what great advantage cometh by patience? It is but a dull grace, it is merely passive? He telleth them, that it is such a grace, as is necessary to the being, and perfection of a Christian, in the words that I have now read to you, Let patience have her perfect work, that you may be perfect, and entire wanting nothing. I shall speak something for the explication of the terms and phrases used here, and then come to elect such points as shall offer themselves to us from them. First I will show, what is meant by patience. Secondly, what is meant by Patience having her perfect work. Thirdly, what is meant by this, that doing of this, they shall be perfect and entire wanting nothing. Patience (in a word) it is a grace or fruit of God's spirit, whereby the Definition of Patience. heart of a believer willingly submitteth itself to the will of God in all afflictions, and changes in this life. I say, it is a work or fruit of God's spirit. In respect of this work, the efficient is called, The God of Patience. And long suffering (which Rom. 15. 5. Gal. 5. 22. is the same with Patience) is made a fruit of the Spirit, Gal. 5. 22. The subject of this, is the Heart. The act of this Patience, is to submit a man's self willingly to God in afflictions: I say willingly, for there is a submission which is by force; when God subjects a man to himself, not by a graci●… and sweet inclining of the will, but by a powerful subduing 〈◊〉 the person. Now, when I say there is such a willing submission to God in afflictions; the meaning is thus; That there may be in a believer, in a child of God, a Velietie, an inclination of the will, a natural desire to be freed from Afflictions, yet nevertheless there is in him that willingness that is here the Patience of a Christian. There may be a willingness, and an unwillingness in one and the same person arising from divers principles. In every renewed soul, there is a principle of nature, and a principle of grace (I speak not now of corrupt nature, but of pure nature, for we may so speak.) There is a desire that ariseth from nature, and that tendeth to the conservation of a man's being, and to the conservation of a man in all the comforts, and contentments of his being: This is, and may be in a child of God. But than it is overswayed by grace, which makes a man now resign up this will of his to God's hand, to be content (against his own natural desires,) to be disposed of according to Gods will. This we may see in our Lord and Saviour: Father (saith he) if it be possible, let this cup Mat. 26. pass from me. Here is a desire to keep, not only in his natural being, but to keep in the comfort of nature and life: And this is lawful and a good desire; for these affections, are the works of God upon the soul of man. The will of man moveth naturally by these affections, these desires they are the fruits of nature, and so the works of God in nature, and therefore not simply to be blamed. But now that which keepeth them within compass, is an overruling work of grace, whereby the creature is made to acknowledge his distance from the Creator, and that subjection he oweth to God, as the sovereign Lord of nature, and of all creatures. And in this sense our Saviour Christ doth check his natural desires; If it be possible let this cup pass from me, nevertheless, not as I will, but as thou wilt, saith he. So here is a work of grace, ordering and overruling nature, that it might not exceed that proportion of the creature, and those desires that should be in nature. So than you see what kind of willingness we mean, such a kind of willingness, as in the issue and close resteth in Gods will. The object of this Patience, is Afflictions, and the changes of this life. Affliction is properly any thing that is grievous to a man's sense, any thing that crosseth a man's will. There are some things that indeed are Afflictions, but not to this or that person, because heis not sensible of them, or because he is not carried with any desires against them: But when a man is crossed in his will, that is an affliction to him; but specially when this is set on him with a change, when God brings, as job speaks, changes upon him, when a man is in another turning and course of life, this is an affliction indeed. A man that hath tasted the sweetness of prosperity, now to be left in affliction, this was jobs case, and this is specially the object of Patience. You have heard of the patience of job. But how did jobs patience appear in the Afflictions, in the changes of his life? That notwithstanding he had felt the sweetness of a prosperous estate, and the comfort of friends, yea, and the comfort of God's favour shining upon his heart, and many other particular mercies, yet when God turned his hand, and took away the comforts of his life, the comfort and society of his friends, the comfortable expressions of his own love to his soul, and threatened the taking away even of life itself; job could now in this case resolve to rest in the determination, and appointment and will of God. Here is Patience now. Thus briefly you have heard what the duty is, to which the Apostle exhorteth; It is patience, that is, a willing resigning of ourselves to God's appointment in the changes of our life. But now that is not enough, the Apostle contents not himself What it is to let patience have her perfect work. Rom. 15. 13. to say, Have Patience, but, let Patience have her perfect work; He would have them grow in Patience, to grow from one degree to another, to abound in Patience (as the Apostle speaks of Hope and joy in the 15. Rom. 13.) that they might not only have patience, but have it brought to perfection, which in the 1. Coll. 11. is called all long suffering, that there might not be the least defect, that they Collos. 1. 11. might have a measure of patience proportionable to the measure of Trials: that look as God increased the measure of their trials upon them, so they might have patience to answer those trials, somewhat to support the heart, when the greatest weight should be laid upon the soul to press it down: so the word Hipomene, that is translated patience signifieth, to bear up a man, to support him under a burden, that he be not pressed down by it. So he would have them have such a measure of patience, as might bear up the soul in the greatest pressures, that though they were afflicted, they might not be broken in their afflictions. Thus you have the duty opened; Let Patience have her perfect work. The reason is, that you may be perfect and entire wanting nothing. That you may be entire. Some understand it thus, that you may What is meant by entire and wanting nothing. be entire in respect of every grace, in respect of all gracious habits, that you may have one grace as well as another, that as you have knowledge and faith, so you may have patience too, that which is so necessary a grace for a Christian, as well as any other. Others, by entireness here, and wanting nothing, think that the Apostlemeanes this, that they might have that which might supply comfort to their souls in all their wants, A man is then said to want nothing, when he is content and satisfied with that estate wherein he is, as if he had all things: So David, when Ziglag was 1 Sam. 20. 6. burnt, his Wives carried away captive, his soldiers began to mutiny, and threaten him, yet nevertheless he seemed to want nothing, when he could comfort himself in the Lord his God. Godliness is great gain; (but how?) with contentment, that is, there is such a sufficiency with contentment of heart, as if a man had the things he wants. So then here is the thing, that you may be entire, in respect of all gracious habits, necessary to the being of a Christian, that you may have that inward store and supply of comfort, that may support your hearts in all outward wants. Thus you have the meaning of the words. The parts are two. The parts of the text. An exhortation to duty. An argument to enforce that exhortation. The duty whereto they are exhorted is, that they should be perfect in Patience, let Patience have her perfect work. 1. A duty exhorted to. The Argument whereby they are persuaded to this duty, is that 2. An Argument to enforce it. they may be entire. and wanting nothing, that they may have all that is necessary to a Chaistian. We will observe two Conclusions hence, which we shall follow at this time. The first is this; That Patience is necessary to the perfection of a Christian. Or, A Christian is not perfect without patience. Conclus. 1. The second is this; That every Christian should strive for a perfection of degrees of Patience. Conclus. 2. Or, that a Christian must labour to attain the highest degree and perfection in Patience. These two Conclusions we will handle apart in the Explication and proof, and join them together in the application and use. For the first then, that A Christian is not perfect without patience. Conclu. 1. A Christian not perfect without patience. Mat. 5. 48. Our Saviour exhorting his Disciples to patience (in the fifth of Matth.) because they should meet with many enemies, and injuries in the world, he concludeth, be perfect (saith he) as your heavenly father is perfect. What perfection speaks he of here? Such a perfection, such a work of Grace, as might enable them to carry themselves, as became them in the midst of those many enemies and opposites they should meet withal. I will not stand upon this, I will endeavour to make it appear Reas. 1. to you. First it may appear thus. There is a twofold perfection of a Christian; There is a perfection A twofold perfection of a Christian. of parts, and a perfection of degrees. A child is a perfect man in respect of parts, but not in respect of degrees, because it is not come to that measure of strength (for that age is not capable of it) which a man hath. Now there is a necessity that there should be a perfection of parts. First, the perfection of parts in a Christian, is but the making up Perfection of parts what it is. of all those graces which are necessary to a Christian, and without which he cannot obey God, nor walk according to the rule: All these are necessary: Now Patience is one of those parts, one of those habits of grace with which every renewed soul is endowed, and without which a man is not truly sanctified, without which a man expresseth himself not to be regenerate. And for this observe what the Apostle Peter saith, Add moreover to your 2 Pet, 1. 5, 6. faith, virtue, to virtue knowledge, to knowledge temperance, to temperance patience, to patience godliness, to godliness brotherly kindness, to brotherly kindness love; What is the reason of of it? If these things be in you and abound, you shall neither be idle, nor unfruitful in the work of the Lord. As if he should say, you will be idle and unfruitful professors, unless that these graces be in you, and abound in you. Now what are the Graces? you shall see the necessity of every one of them; The Apostle exhorteth believers there, to the giving all diligence to the making their calling and election sure, to make it certain to themselves that they are effectually called. But might some say, there are many graces necessary to a Christian, but there is one principal, which we call the radical and main grace of all, Faith? I but saith the Apostle, there are many others necessary besides that, as you must have faith towards God, so you must also carry yourselves so, as may adorn your profession amongst men, therefore add virtue to faith. But they might say, virtue, that is that that guideth a man in all morals, in all the course of his life and conversation? You shall have many provocations to sin, therefore add to virtue temperance. But we have many discouragements to good? therefore add to temperance Patience. But what though you should have both temperance and Patience, these are but moral virtues? Therefore add to Patience godliness, that you may in all things you do, aim at God, and approve yourselves to him. But when we have carried ourselves in a holy manner, according to the rule and word of God, yet nevertheless there are many Christians that require offices of love from us, and what shall we do to these? Therefore add to godliness brotherly kindness. But then again beside that conversation we have with believers, the●…e are many men in the world that expect certain duties from us? Therefore add to that, Love, that extendeth to all men according to their necessities. So you see how the Apostle takes all graces, as it were into several parcels, and showeth how they cannot be without one parcel of grace, they cannot go through the course of Christianity, except they have every thing: they cannot carry themselves toward God without faith: they cannot adorn their profession without virtue; they cannot escape temptations without temperance; neither can they be encouraged against discouragements without patience, Therefore he bringeth patience in amongst the rest, as a necessary part and duty of a Christian without which he cannot go through the work of Christianity and religion. Again in the second place, as it appeareth by the parts of a Reas. 2. Christian and Christianity, that a man cannot be perfect without Patience, so it appeareth by another argument, and that is this; A Christian cannot be perfect without that, without which he cannot keep that grace he hath. Look what ever grace is in the soul, a man cannot keep it without Patience. By Patience possess Luk. 21. 19 your souls. The soul which is the seat and subject of Grace, cannot itself be kept without Patience, therefore neither can any grace be kept in the soul without Patience: because as the riches and treasures in a Castle cannot be kept, when the walls are beaten down, so those treasures of grace in the heart of man cannot be kept, when once patience, which is as the wall of the soul, that keeps it from the battery of tentations, from the enemy that would steal them away while men sleep; I say, unless these walls, these supporting graces, specially this of Patience be in the soul, it cannot stand entire. For indeed let impatience once into the soul, and you let in all sin with it; impatience is a destroying of all grace, a pulling down of the wall. Nay, what is sin indeed, but impatience in a sense? What is pride, but the impatience of humility? What is uncleanness, but the impatience of chastity? What is drunkenness, but the impatience of sobriety? Every sin beginneth in impatience, when a man cannot bear with that abstinence, and forbearance as formerly, cannot keep that strict course in his ways, but groweth impatient against the rule of God, he runneth into a course of sin presently. So you see that for the very preserving the soul, the subject of grace, and grace the treasure of the soul, it is necessary that we should have patience. And then again thirdly; It will appear thus to you, that a Reas. 3. Christian cannot be perfect without patience, because he cannot do his work without Patience, he cannot do the works of Religion, the task that God lays upon him without Patience. Look in what measure Patience is defective, in that measure he halteth in his duty, in the very actions of Religion he goeth about. Take any one duty of Religion that you can name, see whether No duty can be rightly performed without patience. Not Prayer. a man can do that without Patience. Suppose it be Prayer; How can a man go on in the duty of prayer without Patience? Sometime God delayeth the grant of a man's petition: A man will now sink, and give over in discouragement, if he have not Patience to support the soul. The Canaanitish woman, when she Matth. 15. came to Christ, and spoke once to him, and he did not answer a word; she had so much Patience as to make her speak the second time to him, than he answered her, but churlishly; but yet her Patience held her to the third trial, at last she received her desire: had she not been patient to go on with her request, she had lost her petition. The Apostle Paul in 2 Cor. 12. for this thing (saith 2 Cor. 12: he) I besought the Lord thrice. He would have given over at the first seeking of the Lord, if he had not had Patience to uphold him to the second, and third petition, to the renewing of his suit twice, nay thrice. Come from praying to hearing the Word preached; how can a Not hearing. man hear the word profitably without patience? therefore the good ground is said to hear the Word, and to bring forth fruit Luk. 8. 15. Rev. 3. 10. with Patience: and it is the commendation of the Church of Philadelphia, Thou hast kept the word of my Patience. There is a necessity of Patience, if a man will profit by the Word. For first if a man will obey the Word, he shall be sure to have many set against him in the world, he had need of patience then, or else he will leave the rule of the Word, because of the reproaches of the world. Again, there are many secret corruptions in his own heart that will be met with in the preaching of the Word, which a man cannot abide to hear of, but he will be vexing and fretting, and discontented at it (as we see in Ahab and divers others) unless he have Patience to keep him from raging against the Preacher, and preaching of the Word. You have need of Patience then (●…as the Heb. 10. 36. Apostle saith) that you may bear the reproofs, and exhortations of the Word. Therefore saith the Apostle james, Receive jam. 1. 21. with Patience the ingraffed Word, or receive with meekness, the ingraffed Word, that is able to save your souls. There is no engrafting the Word in the heart, except those forms of impatience, those hindrances of the growth of the Word be taken away. But further, there is yet a further end: the whole life of a Christian is a continual exercise of Patience, there is a necessity of it, Reas. 4. for he cannot persevere without Patience, it is impossible for a man to begin in the spirit, but he shall end in the flesh, if he have not Patience to persevere in well doing, Therefore saith the Apostle, Heb. 10. 36. You have need of Patience, that after you have obeyed, you might receive the promise. You have need of Patience, for between the time of the making of the Promise, and the time of the accomplishment of the Promise to the soul, there is a great distance many times, therefore ye have need of Patience, to wait, that after you have obeyed the Word, you might receive the promise. Let us run with Patience the race that is set before us, looking to jesus the Author, Heb. 12. 1. and finisher of our faith. Our Lord Jesus himself had not perfected the work of our redemption, if he had wanted Patience: neither can we finish our course of Christianity (wherein we must follow Christ) and run the race that is set before us, except we have Patience added to other graces. You see then a Christian cannot be perfect without Patience; First, because he cannot have all the parts of Christianity, that is one thing. Secondly, because he cannot keep and preserve the graces he hath, that is another thing. Thirdly, because he cannot act and work according to the rule, that is the third. Lastly, because he cannot persevere in the course he is in, except he have Patience. There is a necessity of Patience to the perfection of a Christian. Secondly, the second point was, that it is the duty of a Christian to strive to bring patience to the uttermost perfection, to be as Conclus. 2. A Christian must labour for perfection in Patience. Coll. 1. 11. perfect in the degrees of patience as he can attain to, to make this the strife of his life, that patience may have her perfect work, that there may be no defect in it. The Apostle prayeth for the Collossians, that they may be strengthened in the inward man to all long suffering. And when our Saviour setteth God as a pattern before men, Be you perfect, as your heavenly Father is perfect; What aimeth Mat 5. 48. he at in that place but this? that we should strive to the uttermost extent, and highest degrees of Patience, for our Saviour intendeth of patience in that place. This then is the duty of a Christian. Why so? First, because a Christian is to follow the best pattern: the Reas. 1. best patterns are propounded in the Scripture. And God doth not propound examples and Patterns to men in vain: but as he giveth them rules to tell them what they should do, so he giveth them examples and patterns to lead them to that degree, and direct them in the manner of doing. Therefore ye have God himself set as a pattern of Patience: Follow God as dear children; Eph. 5: wherein? In all those examples wherein you have a rule. For all the examples of God, and Christ, and the Saints, bind no further, then there is a rule in the Word. There are many things wherein we cannot follow God and Christ, and we need not follow every one of the Saints; but those things that are enjoined by the rule, these examples are set to direct us in obedience to that rule. Among other things, the Patience of God is set forth as a pattern for us to follow. In that glorious proclamation made of him, in Exod. 34. 7. 8. Among other of his attributes, he is set out to be a God long suffering and Patient. You see how patient Exod. 34. 7. Rom. 11. God is (saith the Apostle.) And God that he might show his long-suffering and Patience, bore with the world, saith Saint Peter; With what world? with the world of ungodly men. God hath borne with 1 Pet. 3. 2 Pt. 2: the world many Ages of years, many thousand years already, and yet beareth still with the world. The most holy God that perfectly hateth wickedness, yet to show his Patience, he beareth with ungodly ones: Yea, and he beareth with men too: the mighty God, that is able to destroy all the world, with the very breath of his mouth, that as with a word he made the world, so with a blast he is able to bring it to nothing, yet this mighty God beareth with men, this holy God with ungodly men; yea, and this God that might suddenly destroy the earth, as he did the old World with water, he beareth so many thousand years with the world of ungodly men, that his Patience and long-suffering may appear. You have God for an example then. And Christ for an example too: and you are predestinated for Rom. 8. 29. this very end, to be like the Image of the Son, to be made conformable unto Christ; Wherein? In all imitable and necessary graces. I say, in all those graces that are necessary, by virtue of a rule, and that are imitable, wherein we may or can follow him. Amongst the rest this is one, his Patience. See the Patience of Christ. In his carriage toward his Father, how he bore the displeasure of his Father: In his carriage toward men, when he might have commanded fire from heaven, yet you see how he bore with them, and rebuked his Disciples, You know not of what spirit you are. Luk. 9 He was lead as a Lamb, dumb before the shearers, and he opened not his mouth. Again, you have the examples of the servants of God. Take my brethren (saith Saint james) the Prophets who have spoken in the name of the Lord, for an ensample of suffering affliction, and of Patience. James 5. 10. The Prophets suffered long, and endured the frowns of the world, and the rage of Princes, they endured a thousand miseries, and all to discharge their duty. But amongst all the servants of God, You have heard of the Patience of job, and what end the Lord verse 11. made with him. Every man can speak of the patience of job, but this was written for our ensample, to teach us to be patient as he was: Whatsoever things were written afore-time, were written for our Rom. 15. 4. learn, that we through Patience, and comfort of the Scriptures, might have hope. Again secondly, as it is necessary for a Christian to strive for the Reas. 2. perfection of Patience in the degrees of it, because of the conformity that should be between him, and those examples of God, of Christ, and of the Saints, between God the Father, and believers his children; between Christ the head, and believers his members; between the Saints of God, children of the same Father, and servants of the same Master, that should honour him in the same grace of Patience. So there is a necessity likewise of it, in respect of the trials whereunto a Christian may be put: you had need to strive that you may be perfect in Patience, because you know not what trials ye shall be put to, what times ye are reserved to. Every man must expect troubles and afflictions, they are called Tribulations, and you know what Tribulum was, the Iron ball that was full of pikes round about, so that wheresoever it was cast it did stick; an Engine used in war: Tribulations are unavoidable, they will fall and stick, ye cannot escape them on any side, by any turning to the right hand, or to the left. It is Acts 14 22. 2 Tim. 3. 12. the will of God, that through many tribulations we should enter into the kingdom of heaven: and whosoever will live Godly in Christ jesus must suffer persecution. Now (beloved) is this so, that this is a Statute in heaven, decreed, and ordained by God, and will not be reversed, like the laws of the Medes and Persians, that every man must pass to heaven through tribulation, and affliction upon earth; than it concerns every one to be armed, to get such a measure of patience, as may support him in such afflictions. Ye know not what afflictions ye may have, what particular trials God may put ye to: In what a miserable case than is a man, if he be to seek of his armour, when he is in the midst of the pikes; if he be then to get patience, when he is in the midst of trials, when he is disturbed and distracted with vexation of spirit? What foolish disorderly speeches proceed from men in the time of affliction? We may see it in David, so foolish was I and ignorant, and in this point a beast before Psal. 73. 27. thee. What foolish, sensual, beastly speeches, unreasonable absurd passages proceed from men in those times of trouble, if they have not got to themselves before hand this grace, and are not fitted to a Christian caraiage in time by patience. Thus ye see the necessity of patience to the perfection of a Christian, and the necessity of the perfection of patience, to the ornament of a Christian. Now we come to make use of both these together. First, it Use. 1. For reproof. serveth for the just reproof of Christians that are careful for other parts, and acts of religion, and are not so seriously mindful of this duty of Patience as they should be, but are so far from striving for patience, that they seem rather to strive for impatience, that make their crosses more heavy, and their afflictions more bitter than they would be. Indeed we make God's Cup (that of itself is grievous enough to nature and to sense) by putting into it our own ingredients, that are inbred in our own passions, and pride and self-will, and our own earthly minds, far more bitter than else it would be. But how doth a man make afflictions worse? There are divers ways that men take, wherein they are so far W●…ies how men increase impatience in themselves. from perfecting patience in themselves, that they wholly destroy patience. The first is, by their agravating of their afflictions, by all the several circumstances that possibly they can invent. All their 1. By aggravating their afflictions. eloquence is used in expressing the grievousness of that cross and affliction that is upon them. They that in the times of mercy could scarce ever drop a word in thankfulness, and acknowledgement of God's goodness to them, now they can pour out floods of sentences in expression of God's bitter, and heavy dealing with them in such afflictions, and crosses, and distresses that befall them. As the Church speaks in the Lamentations; Consider all that pass by, is there any Affliction like my affliction, wherewith the Lam. 1. 12. Lord hath afflicted me? The like speech you have ordinarily in the mouths of persons; Is there any affliction like mine? there is no body so wronged in their name as I; nor hath such pain in their body, nor never went with such a heavy heart as I; never any man suffered so many injuries by friends and enemies, and all sorts of people, as I have done: as if all the afflictions in the world, the floods and waves of trials, were all met upon one person. This is the language of men, whereby they aggravate their afflictions, and increase impatience in themselves. Again, another way whereby they do it, is this; By giving vent and free course to their passions. Passions are like a wild 2. By giving liberty to their passions. horse, if they have not reins put upon them, if they be not pulled in, they will fly out to all excess. If once we give our Passions vent, there is no stopping of them. David, we see, checks himself, he had a curb to bridle his passions; Why art thou cast down, oh my soul? But otherwise when men give the reins to their passion, and do not stop their course, but think they have reason for it, they break out into all exorbitancy. jonah, when the Lord challenged him for his anger, Dost thou well to be angry? I (saith he) I do well to be angry even to the death. So David, Oh Absalon, my son, would God I had died for thee; oh Absalon, my son, my son. What hurt was done to David? what wrong had the man to take on thus? his son was taken from him; but it was Absalon: Absalon died, but it was Absolom that would have killed his father: and yet he takes on, as if the father could not live, because the son that sought his death, was taken from him. Such unreasonable Passions, such causeless distempers ofttimes are in the souls of men, that they mistake Gods ways, and that very way that he intendeth them good in, they complain of, as if it were their utter undoing. Again thirdly, another way whereby men increase their impatience 3. By refusing comfort. and distemper, is, when they will not give way to comfort: they will not only be exceeding vehement, and intent upon their Passions, but besides, stop all passages and in-lets, against comfort; It was Jacob's fault concerning the death of joseph: Gen. 37. 34. When he heard that joseph was dead, not only his heart sunk within him, but he rends his garments, and covereth himself with sackcloth, he takes on so, that when his sons and children rose up to comfort him, he would not be comforted: Why? Because joseph was not, and I will go to the grave to joseph: nothing would comfort jacob, but he would go down to the grave to joseph by all means. What a great matter was this? He only heard that joseph was dead, he was alive, he knew not so much, but he heard a present sound of fear, and he was carried away with that. So it is with us, the very apprehension of our fears are as bad to us, as the things themselves could possibly be. Nay, we multiply upon ourselves, our fears, and we will not hear counsel and comfort, as Rachel, that mourned for her children, and would not be comforted, because they were not. Again, a fourth thing whereby men increase impatience in themselves, and aggravate their sorrows, is this, when men 4. By looking only on afflictions present, not on mercies. look only upon the present afflictions, and not upon the mercies they have: as if they had but one eye to behold all objects with, as if they could look but upon one thing at once: there should be a looking upon the affliction, and there should be a looking upon the mercy too. This was Hamans' case: when he was vexed that Mordecay did not do him reverence, all his wealth and his honours could do him no good: he had much wealth, and the glory of his house was increased, he had the favour of the King, and was inclining to have the honour of the Queen put upon him; yet all this availeth me nothing (saith he) so long as I see Est. 5. 13: Mordecay the jew sitting in the King's gate. He looks only on this particular that vexed and grieved him, and not upon the rest. So it is with us, if there be but one particular affliction upon us, we fix our eyes upon that: Like a Fly, that flieth about the glass, and can stick no where till she come to some crack: or as a Gnat that cometh about the body of a beast, that will be sure to stick on the galled part, or some sore or other. So it is with these disquieted thoughts of men, that are of no other use, but to further Satan's ends, to weaken their faith, and discourage their own hearts; men stick on the gall, on the sore of any affliction, there they will rest. It is true, God hath given us such and such favours and mercies, hath offered us such and such opportunities, but what is this? this and that particular affliction is upon me. This is that, that increaseth impatience, when a man will not look on the mercies he receiveth, but only looks on that that he wanteth. Again, a fifth course that men take to aggravate their sorrows, 5. By looking on the instrument, and not on God. and increase impatience in themselves is this. They look upon the instrument of their sorrows and afflictions, but never look up to God that ruleth, and over-ruleth these things; Men look upon such a person, such a man and no more. Ye see how David was disquieted at this: If it had been an enemy that reproached him, than he could have borne it; but it was thou my friend, my equal, my Psal. 55. 12. 13. guide, my acquaintance that sat at my table, we took sweet counsel together, and walked unto the house of God in company; This troubled him; and see how he multiplied his sorrows, when he looked upon the instrument, till he looked upon God, and then I was dumb, I opened not my mouth, because thou didst it. There is no quiet Psal. 39 9 in the heart, when a man looks upon man, till he looks upon God that ordereth all things by his wisdom and counsel. Lastly, men aggravate their sorrows, and increase their impatience, 6. By looking on the smart and not on the benefit of affliction. by another course they take, that is, when they look on their sorrows and afflictions only, and not upon the benefit of affliction: they look only upon that that flesh would avoid, but not that which if they were spiritual and wise they would desire. No affliction (saith the Apostle) is joyous for the time, that Heb. 12. 11. is, to flesh and nature, but grievous, nevertheless, afterward it yieldeth the peaceable fruit of righteousness to them which are exercised thereby. Now men look upon that only which is grievous in affliction, upon the smart of it, but not upon the profit of Affliction, the quiet fruit of righteousness that cometh by it. As a man when he hath a Corroding plaster put to a sore, he cryeth and complaineth of the smart it putteth him to, but takes no notice of the healing that cometh by it, and the cure that followeth. Thus it is with men, they complain of God, as if he envied them the comfort of their lives, as if he intended to rob them of all conveniencies, and to make them utterly miserable, to begin a Hell with them on earth, when they never look how God by this means fitteth them for heaven, by this means purging out corruption, and strengthening grace in them: We are afflicted of 1 Cor. 11. 32. the Lord, that we may not be condemned of the world; Men look upon the affliction, not upon their freedom from condemnation. So much for that. I come now to a second use. You see here the way whereby men aggravate afflictions, and get causes of impatience in themselves, and if we seriously consider it, we shall find one of these, the ordinary causes of all distempers, and impatience in losses, in sicknesses, in distress of mind, in crosses upon a man's name, or whatsoever befalleth him amiss in the world, that which makes him fly out, that which makes him, that he cannot submit unto God, it is some of these particulars here spoken of. Let it therefore in the second place, stir us up every one in Use 2. For exhortation. the presence of God to set ourselves upon this task of Christianity, to labour for Patience, that we may be perfect Christians, and to be perfect in Patience, Let Patience have her perfect work. But all the question is, how a man may get it. As there are two sorts of afflictions in a man's life, so Patience hath two offices. One affliction is, those present evils that a man undergoeth and suffereth, here Patience is to support him in those present miseries and calamities. Another sort of trial is, when the good that a man expects is delayed, and is not presently granted, and here patience is necessary in this case also. I will show ye how a man may set patience a work in both these, and so conclude. First, for the present calamities of a man's life, (For crosses of How to exercise patience in present crosses. any kind, in name, state, friends, or family, or in whatsoever a man hath, or goeth about they may all be reduced to this one head) when a man cometh from a state of health to a state of sickness; from a state of comfort to a state of sorrow; from acquaintance, and society, to be as a Pelican in the wilderness (as David speaks) destitute of all friends and helps; from inward rejoicing in his heart, in the assurance of God's love, to spiritual disertions, wherein he seemeth to be as in a cloud, under the frowns of God. When a man is in this case, how shall he exercise patience? how shall he come to it? Briefly, the way for a man to get patience in such cases as these is this. 1. Consider God the orderer of all conditions. Therefore First to consider, that there is no change in my life, there is no condition whatsoever that I am cast into, but it is ordered by God. Set thy soul a-work now, to give God his glory in that change of thy life. First give God the glory of his absolute Sovereignty and Dominion. Secondly, give him the glory of his wisdom. Thirdly, give him the glory of his mercy in those changes of thy life that seem most grievous to thee. First, I say, give him the glory of his absolute sovereignty. Acknowledge give him the glory of his sovereignty. him an absolute independent Lord, that doth what he will among the creatures. His will is the rule of all his actions upon the creatures here below, and uncontrolled, unquestionable. It is high arrogancy, and presumption, and pride of spirit, for the creature to contest with his Creator, concerning his actions on earth. Let every man reason thus; I must give God the glory of his Sovereignty, and acknowledge that he hath power and right, to rule all the families of the earth; and why not mine as well as another? Why not my person as well as another's? Why not to order all the changes of my life, as well as another man's? That which Benhadad spoke proudly to Ahab, thy silver, and thy gold, thy 1 King. 20. 3. wives and thy children, and thy house, and thy City are mine; That may God speak truly, and by right; All that thou hast, and all that thou art, is mine, therefore give him that glory that job did in the change of his life; The Lord hath given, the Lord hath taken Job 1. 21. away, blessed be the name of the Lord. The Lord that gave hath right to take what he will. There is nothing that will keep the creature in his due place, but the consideration of God's absolute sovereignty. This consideration was that that meekned the spirit of Eli, when that heavy message was brought to him, that there 1 Sam. 3. 18. should come such misery upon his house that whosoever heard it, both his ears should tingle, well, saith he, It is the Lord, let him do what seemeth him good: It is the Lord, and it becometh not servants to stand and contend with their Lord. So David, when the 2 Sam. 1●…. 25 Priests offered him their service to go along with him to the field from Absolom; If (saith he) I shall find favour in the eyes of the Lord, he will bring me back to jerusalem, and his tabernacle, but if he thus say, I have no delight in thee, behold here am I, let him do to me as seemeth good unto him. Here was that that humbled the spirit of David, when he considered that he was under the hands of an absolute Lord, let the Lord do with me what seemeth him good. Secondly, as thou must give him the glory of his sovereignty, Of his wisdom. so of his wisdom. Know that God ordereth all his ways with wisdom and counsel; he knoweth what is good for his children. Ye are content when ye are sick, that the Physician should diet ye, because ye account him wise, and one that hath skill in that course. If God diet thee for the purging out of some corruption, and for the curing of some spiritual disease in thy soul, submit to God in this case, be willing to resign thyself up to be ordered by him. A man that hath a Gangrene, or such a dangerous disease in his body, submitteth to the Surgeon in his course, though it be to the cutting and sawing off of a limb, though it be never so painful, and the loss be never so great, yet he is (for the saving of his life) willing to have that taken away. God is a wise God, that knoweth what estate is best for thee; not only when trials are better than comforts, but what one kind of trial is better than another: it may be it is better to exercise one with poverty, another with disgrace, another with spiritual trouble, another with restraint of liberty, which particular trial is necessary to cure that disease, and which this, that is in my soul: the heavenly Physician will bring that upon thee as a spiritual prescription, and a heavenly course that he takes in infinite wisdom to cure thee. Lastly, give him in all this the glory of his mercy. What hast thou lost, but thou mayest have lost a great deal more? What Of his mercy. dost thou suffer, but thou mayest have suffered a great deal more? As Alcibiades when he was told that one had stolen half his plate, I have cause (saith he) rather to be thankful that he took no more, then to be troubled that he took so much; I am sure it is true of God in this case: what hath God taken from thee? some part of thy estate, some friend, some comfort of thy life, some one or other particular comfort: could he not have done more? He afflicteth thee in thy body, he might have afflicted thee in thy soul, and a wounded spirit who can bear? He hath afflicted thee in some one member of thy body, he could have cast body and soul into Hell. There is not a trial upon thee, but God could have made it heavier: let that make thee therefore to submit with a more meek heart, and willing spirit to God, as a merciful God: as the Church in the Lamentations; It is the Lords mercy that we are not consumed: the Church was in great affliction, when the Babylonians Lam. 1. came upon them, and they were driven from the house of God, and their own houses, but yet it was God's mercy that they were not consumed. So the Prophet jeremy telleth Baruch in the captivity, jer. 45. 5. Seekest thou great things for thyself? thou shalt have thy life for a prey: Baruch was wondrously disquieted, he complained that the Lord had added grief to his sorrow; What grief was that? that He must go to Egypt, and after to Babylon; Well saith the Prophet, thy case is not so heavy, as thou seemest to make it, thou shalt have thy life for a prey, in all places wheresoever thou goest. God might have taken away life and all, but thy life thou shalt have for a prey; Therefore be content with so much. So I say to thee, when great afflictions come upon thee, they might have been greater, therefore consider that, that thou mayest give God the glory of his mercy. And so much for the first direction; that is, to acknowledge God in all the changes of life that befalleth thee. Secondly, look to sin, as that deserving cause that draweth on 2. Consider the desert of sin. all the afflictions of this life. Consider, thou hast fallen by thy sin into God's displeasure, therefore whatsoever affliction befalleth thee, thy sin hath deserved that at the hands of God. The Lord now dealeth with thee as a just God; though not in the extremity of rigour, yet nevertheless there is a righteous proceeding in it, as the Church confesseth; Righteousness belongeth Dan. 9 Ezra. 9 to thee, O Lord, though they were in great affliction, yet God was righteous in it. It is profitable to consider this, nay, and not only that thou sufferest righteously, (as the Thief on the Cross said, We suffer according to our deserts) but thou sufferest not so much as thy sins deserve; thy sins deserve greater things at the hands of God, then yet he hath infflicted on thee. We see, that a commutation, and change of punishment, a less for a greater, hath the place of a mercy upon a malefactor that deserveth greater, when he deserveth to be executed and to die, he is not only content to be burnt in the hand, but he confesseth it to be a mercy of the Prince. So it is with us, whatsoever affliction God hath laid on thee, thou mayst conclude, I have deserved greater. Therefore, saith the Church, Why is the living man sorrowful? Man suffereth Lam. 3. for his sin, let us search and try our ways, and turn again to the Lord. So let this be the main business of thy life in this case, rather bethink thyself how to get the favour of God, then to be eased of such a trouble. Let a man look to sin in all this. Lastly, consider the gracious and comfortable fruit of Affliction 3. Consider the comfortable fruit of affliction borne with patience. that is born with patience: For first patience lesseneth the judgement, impatience increaseth it on a man. The struggling child hath more stripes; A man in a Fever, the more he struggleth and striveth, the more he increaseth his pain. The more patiently a man yieldeth himself to the hands of God, the more (by the mercy of God) he findeth ease, and mitigation of the affliction. And this God Rev. 3. 10: promiseth, Because thou hast kept the word of my patience, I will deliver thee in the time of trouble. God will take off the affliction, when once he hath perfected Patience by affliction: for you must know this, that all that God aimeth at in all afflictions that he layeth on men, is to perfect patience in them: therefore the issue will be good. There will for the present be more ease to the heart, and afterward a gracious issue and deliverance from trouble, when thou art exercised by patience. Secondly, there are otherafflictions of our life, and that is not How to exercise patience in Gods delaying of mercies. only in those cases wherein some positive evell, as we account it naturally, some affliction grievous to nature and sense are upon a man: but mercies are delayed, and hope deferred makes the heart faint. It is an affliction to a man, to be kept and delayed in the expectation of that good he hath not: if he seem to catch at it, it is drawn from him further and further. There are many men that have sent many a prayer to God, yet the thing they ask is not granted to this day: Many a man hath waited long, and sought the Lord, yet he hath not that his soul desireth. How shall a man come to exercise Patience in such a case as this? In such a case when God delayeth, know first that God's delays 1. Consider that delays are not denials. are not denials: though God delay the thing, he may and will in time certainly grant it, yea though he delay it a great while: As we see in other servants of God, we may see it in David, in job, in Paul, in the Canaanitish woman, and in others; The Vision is for an appointed time (saith Habakkuk) wait for it, it will come, and it will not tarry, it will not lie. God will be known a God of truth, what he hath promised he will perform in due time: only what doth he expect of thee? to wait for the present. Now this is an act of faith; He that believeth will not make haste. Glorify God by believing, put to thy seal that he is true: Whatsoever God hath promised in the Word, and thou hast a warrant to believe, wait for it. Secondly, God's delays are not only not denials, but improvements 2. That delays increase mercies. of God's favour; God increaseth and commendeth the excellencies of his mercies by delays, he recompenseth our expectation, and waiting for them with putting in greater sweetness into those favours when they come: I say, God increaseth the comfort answerable to the delay, as in the 61. Isa. 7. God to Isa. 61. 7. comfort the distressed Church in the time of calamity, for their affliction (saith he) they shall have double; Double what? Double comforts for their trials; Our light afflictions (saith the Apostle) that are but for a moment, cause us a far more excellent and surpassing 2 Cor. 4. weight of glory. A weight of glory for light Afflictions, an eternal weight of glory for momentany afflictions. Here is the issue; As our afflictions have abounded, so our consolations abound much more. 2 Cor. 1. This is the course of God. Thirdly, know that God's delays are never long: at the longest 3. That delays are but short, compared to eternity. they are but for a short time: what if he delay a year? what if twenty, thirty, forty years? what if the life of a man? this is no great delay. Compare this time of thy waiting for mercy, with the time to come of thy enjoying of mercy. A small time of waiting on earth, to an eternity of recompense in heaven. Compare eternity with the time of thy suffering. Alas how little, what a small or no agreement is between them? A moment to eternity. If the life of a man should extend to a hundred years, to a thousand years (to which age never man yet lived) yet that is but a point, a moment, to eternity. A thousand years past and to come, they are but as yesterday to God, Take the eternity past, in God himself that is without all beginning, and the eternity to come, that shall be without all end, and put the life of man in the midst of these two, and we will conclude, it is as a point in the midst of a circumference, it is but a moment; nay, not so much as a moment of time. Stretch out the duty of Patience then; hast thou waited a week? wait a month, a year, seven years, seventy years, nay seventy Ages, all the ages of the world if it were possible; All these are but a moment to eternity. And where is there a man that hath waited so long, but God, that his servants may not faint in their expectation, either supports them with other comforts, lest they should faint in their desire, or else giveth them that which they desire before their hearts faint. Know therefore, that it is no such great matter for a man to wait upon God, it is but a short time: and resolve in the time of thy waiting upon this, that when thou art fittest for mercy, it shall come, and when it cometh, it shall come with an abundant weight and sweetness, such as shall countervail all thy expectation and waiting. Thus I have told you how men should exercise patience by exercising their faith: and how they should strengthen patience by hope: and how they should perfect patience by self-denial. The reason why I took this Text for the present occasion is, that there might be a concurrence between the rule and the example. Here is the rule, Let patience have her perfect work, that you may be perfect, and entire wanting nothing. One reason among others was this, because we know not what changes and trials, God hath reserved any of us to, therefore we had need of Patience. Our Sister here is the example; a pattern to others of those trials of life, whereto a Christian may be exposed even to extremity. Howsoever it pleased God to give many other mercies to her, yet nevertheless she had a continual exercise of patience, in extreme anguish of body, in a vexing tormenting pain, that a long time, for many years together held her under such extremity of torture, that a man on the rack, or in any other extremity, could hardly have greater torments than she sometime felt, in the time of that extremity upon her. God laid this affliction upon her to perfect her Patience, and that she might be a pattern of Patience to you, that you might study and pray for Patience, and endeavour after it, that when afflictions fall upon any of you, you may not be found wanting, and destitute of Patience. So much for this time. FINIS. A RESTRAINT OF EXORBITANT PASSION; OR, GROUNDS AGAINST UNSEASONABLE MOURNING. JEREM. 31. 15. Rachel weeping for her children, and would not be comforted, because they were not. THESSALY. 3. 13. But I would not have you ignorant Brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. A RESTRAINT OF EXORBITANT PASSION; OR, GROUNDS AGAINST UNSEASONABLE MOURNING. SERMON V. 2 SAM. 12. 22, 23. And he said, while the child was yet alive, I fasted and wept: for I said, who can tell, whether God will be gracious to me, that the child may live? But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me. THese words contain David's answer to a Coherence. question that was put to him (in the verse going before the Text) by some of his servants. The question was grounded upon their observation of his divers carriage, when the child was sick, and when the child was dead. When the child was sick he fasted, and wept, and lay upon the ground, and prayed; When the child was dead, he forbeareth, weeping, washeth himself, calleth for bread, etc. And now they ask him the reason, for they thought rather that he would have expressed a greater sorrow, than he had done before, as it may be discerned in the consultation among themselves: every man was loath to tell David of the great loss that was befallen him, that his child was dead. When he heard of it, and altereth his carriage, and showeth himself more cheerful, contrary to their expectation; they plainly put the question to him, What should be the reason of this? The words I have read to ye, are an Answer to that question. He telleth them the reason, both of his fasting, and weeping in the time of the sickness of the child, and of his calling for meat, and forbearing to weep now at the death of the child. The reason of his former carriage, he giveth in the 22 verse; While the child was yet alive, I fasted and wept, for I said, who knoweth, whether the Lord may be gracious to me, that the child may live? The reason of the alteration of his carriage, why he expressed himself in another manner, upon the death of the child, he giveth in the 23. verse. But now, he is dead, wherefore should I fast? I shall return to him, he shall not return to me. In the former part (the reason of his sad and mournful carriage, Division. during the time of the sickness of the child, then (saith he) I did fast.) Ye have first the declaration of his action, and behaviour, and carriage at that time; While the child was yet alive, I fasted and wept. And the reason of this action and carriage, for I said, Who can tell whether the Lord will be gracious to me that the child may live? I shall be brief in speaking of this part only. First for his carriage, I fasted and wept. These are but external 1. David's carriage during his child's sickness. Meaning of the Words. 1 Cor. 8. 8. Rom. 14. 17. actions: fasting, of itself, is not a worship of God, but as it helpeth and furthereth another end, as it helpeth a man in prayer, as it furthereth, the work of humiliation, and declareth that; For neither if we eat are we the better, nor if we eat not, are we the worse, as the Apostle speaks; And the kingdom of God consisteth not in meat and drink. There is a fast enforced by necessity, that which either is by sickness or want, and is merely civil and outward, without any respect to God. And there is a fast too, which hath a pretence of respect to God, which is not acceptable, as that of the Pharisees, that rested only in the external action. There is a fast that is religious, and accepted of God, and that is that which is both a testimony of the inward humiliation of the soul, as also a help and furtherance of it. Such a fast was this that David speaks of David's Fast a religious fast. here. A Fast that did arise from a sense of his unworthiness of the creature, and did express the sorrow of his heart for sin; A Fast which he did set upon only for this end, that he might be more free, and more fit for prayer. And so likewise for the mourning, and weeping, he speaks of. David's tears proceeded not from a natural, It was not such a weeping as ariseth merely from the temper of the body, as in some that are more apt for tears: Nor a weeping that did arise from the distemper of the mind, such as those cursed, froward, passionate, vexing, fretting tears, are; such as the tears of Esau to his father, he lift up his voice and wept, hast thou not one blessing more? bless me, even me also, oh my father. But they were tears that did arise from a holy affection, from a gracious disposition but from a spiritual principle. of heart, from inward contrition and sorrow; like the tears that Peter shed, when he went out and wept bitterly. They were tears that discovered the inward vehemency of his spirit in prayer: like those tears of jacob, when he wrestled with the Angel; the Gen. 32. Hose. 12. Prophet Hosea telleth how he wrestled, he prayed and wept. Such tears were these; as did express the fervency of his spirit in prayer, the earnestness of his desire, in putting up this request he had now to God: like those of Hezekiah; I have heard thy prayer, Isa. 38. and seen thy tears, saith God: such tears as God putteth into his bottle: such tears as he takes special notice of. There are no tears that are shed for sin, out of an inward sorrow of heart, that are shed in prayer, to express a holy desire, that proceed from an inward inflamed affection and fervency of spirit, but they are very precious with God: as far (I say) as they declare the inward truth of the heart, and the inward sense of our wants, and the weight of the petitions we put up to God. Such were these tears here: I fasted and wept. I will not stand upon this. The reason of this action, why he fasted and wept. I did it for 2. The reason of David's carriage. this end, for (saith he) I said, who knoweth whether the Lord will be gracious to me, that the child may live? A man may wonder if he read the former part of the chapter, whence this persuasion and hope should come into the heart of David, that there should be a possibility of having the life of this child by his prayer, whereas the Lord had said before by Nathan to him, that the child should die. Nathan had told him in express terms that the child should die, yet he putteth up his prayer for it, and said, Who knoweth whether the Lord will be gracious to me, that the child may live. We must know therefore that God sometime, even in those God's absolute sentence implies conditions. sentences that seem absolute, implies, and intends a condition. David had respect to such a course as God ordinarily took: he knew well that God at other times had threatened things, yet nevertheless upon the repentance, and prayers, and tears, upon the humiliation, and contrition of the hearts of his servants, he hath been pleased to alter the sentence, to suspend, nay (it may be) wholly to take away and change the Execution. Thus it hath been; It was so in the case of Hezekiah: The Lord sentas express Isa. 38. a message by Isaiah the Prophet to Hezekiah, as he did by Nathan to David: Set thy house in order, for thou shalt die and not live. Yet nevertheless Hezekiah turneth his face to the wall, he wept, and laid open his request before the Lord: Remember now, oh Lord, I beseech thee, how I have walked before thee, in truth, and with a perfect heart, etc. Ye see, the Lord presently sendeth the Prophet to tell him, that he had added fifteen years to his life: and yet the message was carried in express words, and in as peremptory terms, as a man would have thought it had been absolute, and no condition intended. The like in the case of Niniveh. jonah cometh to Niniveh, Jonah 3. 4. and began to enter the City, a day's journey, and he cried, and said, Yet forty days, and Nineveh shall be destroyed. Here was the time limited, the Judgement declared, and no condition expressed: yet the King of Nineveh humbleth himself, and the people, they fast and pray, and go in sackcloth, etc. and the Lord was pleased to alter this sentence. But some will say, these Examples were after David's time, What were these to him? upon what ground did he take this course? had he any promise or example before time of any such thing as this, that did give him encouragement to fast and pray, in hope that though God had said the child should die, yet it should live? Certainly David had examples before time of the like nature, when God had threatened judgements, and they did not know, whether the issue would prove or no as they desired, yet they sought God. As in the case of Saul. When the Lord sent an expressemessage by Samuel, that the kingdom should be taken from 1 Sam. 15. him and given to another, because he had not dealt faithfully in the execution of Gods command concerning Amaleck, yet saith thetext, Samuel mourned for Saul still. Insomuch as the Lord questioneth Verse 35. him; How long wilt thou mourn for Saul, seeing I have rejected Chapt. 16. 1. him from reigning over Israel: Yet Samuel continued in seeking God: as if he should say, Who knoweth what the Lord will do? But more expressly David had examples before his time, not only of seeking the Lord, but of a gracious success, and answer that those had that sought him. As in the case of the Israelites, when there was a discontent amongst the people, because of the ill report that the Spies put upon the good land, the people began now to murmur against God: Well (saith the Lord to Moses,) let Numb. 14. me alone, and I will destroy this people at once. Moses setteth himself to seek the Lord, and prayeth, and presseth the Lord with many arguments, for his own glory, for his people's sake, for his Covenants sake, and many other ways to spare them. What was the issue of it? He was heard, the Lord told him that he had heard his prayer, and granted his request, though he would fill the earth with his glory, and all the world should know what a jealous God he was, another way: yet in this particular he had granted his request, they should not be cut off at this time. So that David had good experience, that though judgement hath been threatened before, yet nevertheless courses have been taken that the sentence hath been altered, without a change of God's purpose at all. For God ever intended it to be understood with a condition, if they returned not to him he would go on, if they returned to him, he would not go on. So the purpose of God remaineth unchangeable, yet the sentence according to the external expression seemeth altered to us: so the change is in us, and not in God. Hence let us note something (briefly) for ourselves, and that Use 1. For instruction. is this; First, how to understand all those threatenings in Scripture, that seem peremptory and absolute, by this rule. A judgement is threatened, against a nation, against a person, or family, etc. Yea, and it is absolutely threatened in divers places; because thou hast done such and such evils, therefore such and such things shall come upon thee. All such as these, are to be understood conditionally, though they seem to be expressed absolutely. And the rule, God himself giveth. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and Jer. 18. 7. to destroy it. If that nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. Whatsoever I threatened in my Word, if they turn to me by true repentance, I will turn all that evil from them, that I have threatened against them, and would certainly have brought upon them, if they have not returned. I say, thus we are to understand all these: and upon this ground Use 2. For encouragement. we may build some further uses, that I will but touch. First, to take off those discouragements that lie upon the hearts of many; When they find themselves guilty of a sin against God, when they see, that, sin threatened with severe punishment, and judgement in the word of God: now they conclude their case to be desperate, it is in vain to seek further, to use the means, the Lord will proceed in judgement, and there is no stopping of him. This is an addition to a man's other sins to conclude thus. Mark how the Lord expresseth himself in the 33. Ezekiel. The people were much troubled about such things there, say they; Our transgressions, Ezek. 33. 10. 11. and our sins be upon us, and we pine away in them, how should we then live? The Prophet had encouraged them notwithstanding their great sins to return by true repentance, and they should not perish; nevertheless they are muttering, discouraged with fear, breaking their spirits, withdrawing themselves from God: the judgements of God are begun upon us, the hand of wrath is gone out against us, we are pining away in them, though we are not wasted yet, yet we are like a man in a consumption, that wasteth by degrees, how shall we live? certainly we shall die. Saith the Lord, say not thus among yourselves, but know if ye turn, ye shall live; As I live, saith the Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live: turn ye, turn ye from your evil ways, for why will ye die, oh house of Israel? Beware of discouragements therefore, it is Satan's devise, that when once he hath drawn men from God by a path of sin to hold them under discouragements, that so he may ever after keep them from turning to God again. It was his devise whereby he would have kept Adam from turning to God, after he had committed that great sin in eating of the forbidden tree; He thought of nothing but hiding himself from God, and so he did hide himself amongst the bushes of the Garden: I heard thy voice, Gen. 3. and was afraid, and I hid myself: Mark, here was a fear of discouragement in Adam, that whereas he should have come and fell down before the Lord, and have begged mercy, and said as David here, Who knoweth whether the Lord will be gracious to me? He ran clean away from God. There is a fear of reverence that keepeth a man with God, and there is a fear, that draweth a man to God: but this fear of discouragement driveth a man from God: and that is the temptation of Satan, to keep a man from God, when once he hath turned aside from him. Therefore (that is the first thing) take heed of such inward discouragements as may drive you quite off. Secondly; Take encouragement then to seek the face of God in his own means and way. He hath threatened judgements against others for the same sins that ye find yourselves guilty of, when they have returned to him, they have found mercy. Return ye to him in truth, and seek his face aright, and ye shall find the same mercy. In the prophecy of joel, ye shall see there, Joel 2. 12, 13. that though God had threatened judgements; nay, though he had begun judgement (for that was the case of those times, judgement was begun upon them) yet nevertheless the Prophet calleth them to fasting and weeping, and telleth them, that the Lord is gracious and merciful, and ready to forgive; and who knoweth if he will return, and repent, and leave ablessing behind him? Therefore let us do our parts, and seek God in truth, amend our lives, and then no question of this, but that God will return. It is an old device of Satan, to draw men, in stead of Gods revealed will, to look to God's secret will: whether I be absolutely rejected or cast off or not. But this is not the thought wherein a Christian should exercise himself: his main business is this, to make his calling and election sure, by all the ●…vidences of it; by a holy life: walk obediently to Gods revealed will, and be certain thou shalt not be rejected by God's secret will. He never rejecteth those by his secret will, and purpose, and decree, to whom he giveth a heart to walk obediently to his revealed will. So much for that. Who knoweth that the Lord will be gracious to me, that the child may live? The encouragement is this: That the child may live. But mark his expression; Whether the Lord will be gracious to [me] that the child may live. If he had said no more but this, Who knoweth whether the child may live? A man would have thought this would fully enough have expressed his mind, but there is more in it that could not be expressed without this addition, Who knoweth whether the Lord will be gracious to me, that the child may live? The life of a child is a mercy to the father. David expresseth herein both his Pity, and his Piety. His Pity; He accounteth all the good or ill that befalleth his child, as his own: if death befalleth it, he accounteth it as a misery Observe first david's pity. that befalleth himself: if sickness befalleth his child, he accounteth it as an affliction upon himself. This is his natural pity, that same natural affection of a Father to his Child. See such an expression of the woman of Canaan; Have mercy on me, thou son of David, my daughter is miserably vexed of a devil. The Matt. 15. 22. Daughter was miserably vexed, and the mother cryeth out, Have mercy on me. There is such a sympathy ariseth hence from the natural and free course that love hath in descending from the Father to the Child. There are not only moral persuasions that may invite and draw on love, but besides that, there is a course of affection, that floweth naturally, and kindly, from the Father to the child: as it is with those rivers that fall downward, they fall more vehemently than those that are carried upward: so the more natural the affection is, the more vehement it expresseth itself in the motion to such objects. Now when the Father expresseth his affection to his child, this is more vehement, because it is more natural, there is more strength of nature in it. I cannot stand upon this, only a word by way of inference, and application to ourselves. First; are natural parents thus to their children? Then here is a ground of faith for the children of God, that he is pleased to Comfort to God's children. style himself by the name of Father, and to receive them into the adoption of sons and daughters. This was David's expression of God, As a father hath compassion of his children, so hath the Lord on those that fear him. And the Prophet Isaiah expresseth Psal. 103: it fully: In all their affliction, he was afflicted, and the Angel of his presence saved them; in his love and pity he redeemed them, and be Isa. 63. 9 bore them all the days of old, he bore them upon his wings. This giveth confidence, and boldness to God's children, in making their requests known to him. This was it that encouraged the Prodigal; I will arise and go to my father, and say, Father, I have sinned against heaven, and before thee, etc. God (saith S. Bernard) always grants those petitions that are sweetened with the name of father, and the affection of a child. I should hence speak somewhat to children, to stir them up to answer the love of their Parents; but other things that follow forbids me any long discourse of this. Secondly, here is David's piety expressed in this, Who knoweth whether the Lord will be gracious to me? He expressed not only the 2 Observe David's piety. Pity and affection of a natural father to a child, but piety also, arising from the sense of his guilt. He was guilty of sin, and by sin he had brought this sorrow upon himself, and therefore who knoweth whether the Lord will be gracious to me, in sealing to me the pardon of my sin this way, in adding this mercy as a further assurance of his love, in granting me the forgiveness of my sin. God had told him by Nathan, that his sin was pardoned, though he told him the Child should die: it may be by the same mercy he will release me from this sentence of death upon my Child, whereby he released me from the guilt of my sin before. Here (I say) is the sense of his own sin. The point I note hence is; That Parents in the miseries that befall Parents in their children's miseries should remember their own sins. 1 King. 17. their children, should call their own sin to remembrance. All the sorrows, and sicknesses, and pains, and miseries that befall children, should present to Parents the remembrance of their own sin. It was the expression of the Widow of Sarepta to the Prophet Eliah; Art thou come to call my sins to remembrance, and to slay my child? She saw her sin in the death of her Child; So I say in all the afflictions and crosses that befall children, the Parents should call to remembrance their own sin. But some men will here say; There seemeth to be no need of such a course, for God hath said plainly, That the child shall not die Object. 1. Deut. 24. 16. for the sin of the Parent. And after God cleareth his own ways from inequality and injustice by that argument, The son shall not Ezek. 18. 20. bear the iniquity of the father. Therefore what reason is there that Parents should call their sins to remembrance, in the miseries that befall their children? I answer; Though he say, the child shall not die for the Parent's Answ. sin, yet we must understand it a right, for what doth he mean by the sins of the Parent? And what doth he mean by death? By sins of the Parent, he meaneth those sins that are so the parents, as that the children are not at all guilty of those sins: then the children shall not die. By Death, he meaneth (as the word signifieth) the destruction of nature. So death shall not befall the child for that sin that himself is not guilty of. But how then come little children to die before they have committed Object. 2. any sin actually? was this for their own sin, or for the sin of their Parents? I answer, for their own sin they die, for the soul that sinneth Answ. it shall die, and all children have sinned▪ they brought sin into the world, and sin brought death (as the Apostle speaks) Rom. 5. 14. therefore death reigneth over all, even over those that have not sinned according to the similitude of Adam's transgression; that is, that have not sinned actually as Adam had done, yet nevertheless they die, because they have sin upon them, they have the corruption of nature: In sin they were borne, and in iniquity their mother conceived them, and the wages of sin is death: therefore they die for their own sin. But what if temporal judgements and afflictions befall them, Quest. is this for their own sin, or for the sin of their Parents? I answer for both; both for their own, and for the sin of Answ. their Parents: for as death, so all the miseries of this life are fruits of original sin, which is an inheritance in the person of every child by nature, as soon as it is borne: but yet if the sin of the Parents be added to it, that may bring temporal judgements. There are many instances and examples of this, how God hath visited upon the posterity of wicked persons, the sins of their Fathers, according to that threatening in the second Commandment. And this you shall see, either in godly children of wicked parents, or in ungodly children of godly Parents. Suppose a man leave a great deal of wealth to his children, and have one that fears God amongst them: it may please God to lay some loss or cross upon him, to the undoing of him, he may utterly be impoverished, and beggared, and deprived of all that means that his father left him by unrighteousness; He getteth an heir, and in his hand is nothing (saith Solomon) that is, God deprived him of all that estate his father left him by unrighteousness. Now I say, here is a judgement upon the father, and yet a mercy upon the child. A judgement upon the father, that all that he hath laboured for, that which he lost his soul for, should be vain, should come to nothing, and not benefit his posterity as he thought. Yet it is a mercy to the child, to the child of God; He by this means is humbled, it draweth him from the world. Nay, when God emptieth him of these things that were unrighteously gotten, he giveth him (it may be) an estate another way, wherein he shall see God his Father provide for him without any indirect and unlawful courses. So sometimes the very shame and reproach that falleth upon wicked children here, it is a judgement to the parents, and to the children too. Upon the Parent, as far as he is guilty of the neglect of his duty, and of evil example, and the like, so he is punished in the shame that befalleth his posterity. As it is a blessing upon a man that he is not ashamed to sit in the Gates (as Solomon Pro. 31. speaks) no man can upbraid him with his children; So it is a correction to God's children, even when their children prove ungodly, so far as they have been negligent, and careless of their duty. This was the case of old Eli, a good man, yet nevertheless the hand of God was gone out against his house and family, and what was the reason of it? Because thou honour'st thy 1 Sam 2. 29. chap. 3. 12. 13 sons above me, they made themselves vile, and thou restrainest them not, therefore will I bring a judgement upon thy house, at which both the cares of every one that heareth it shall tingle. I say it may come to pass (and that by reason of that natural affection that is in Parents) that that misery that befalleth their children, may be an exceeding cross and affliction to them. God lays sharp corrections on them, when he makes those children which they accounted as comforts, and the hope of their life, to be the very cross, and vexation of their life. There is then ye see, such a course of Gods dealing with men, to visit the sins of the Fathers upon the children: that is, if the children walk in their father's steps, if the child and the father agree in a course of sin: if the father by omission or commission make himself guilty of the sin of the child, etc. and so if the child, either by imitation, or allowance go on in his father's way, he draweth a greater judgement upon himself, by adding to his father's sin: and as they are alike in sin, so they shall be alike in judgement. You see likewise for temporal judgements, that God may, and oftentimes doth lay many sicknesses, and crosses upon the children, for the sin of their parents, that they may be smitten by the judgement that is upon their children, and yet nevertheless the children may be free from sin, for who ever was afflicted being innocent? Is this so? then in the first place it should teach Parents to take heed of making themselves miserable in their posterity by sinning Use 1. To Parents. against God. There are specially three sorts of sins in Scripture, for The sins that bring judgements upon men's posterity. which God continueth his judgements upon men's posterities and families. The first are, sins against the first Table, against the worship of God, Idolatry, and such like; for these God smiteth men's 1 posterities, as we may see in jeroboam and others; And so the neglect of duty, profaneness, and negligence in God's worship: Let thy wrath come upon the heathen, and on the families that call not upon thy name. A family I know, in a large sense, signifieth a Nation, but in a strict sense; a family, or posterity; in that place it signifieth both. A Family or people, that lay aside the worship of God, and the sanctifying of his Name, those that lie under this charge of not calling upon the name of God: let thy wrath come upon them. A second sort of sins, are those against the second Table, unrighteousness, 2 injustice, uncleanness, and the like: for those sins God visiteth men's posterities, punisheth them in their children: sometime by taking them away, sometimes by smiting them with such sicknesses, and temporal afflictions, and chastisements, as Parents have continual matter of sorrow, and humiliation, and calling their sins to mind; The Scripture is full of instances of this kind. Thirdly, for the neglect of duty to their children, when Parents 3 are too fond and remiss in their education, and careless in their duty: therefore job was fearful of this, lest his sons should sin against God, and he was continually in prayer, that God would keep them in his fear, Parents, if they would have a blessing continued on their posterity, they should be careful of sanctifying their Families, by the worship of God, and by their walking with an upright heart in the midst of their house, by dealing righteously with men in all their businesses, not to strive to rear their posterity by wealth, but by grace, to leave them heirs of the blessing, rather than of much money. That is the way to have comfort in children and posterity. Ye see how few of those that in this City, or other places that have got such wealth, thrive in many generations, nay, it may be not in the next generation, but come some to notorious beggary in the sight of others, that others may be warned how they get estates by unjustice and unrighteousness, to leave to their families. There is the judgement of God going along with unrighteous gain, and a sinful life, and falleth upon posterity, as far as they approve of, or walk in their father's ways. In the second place it should teach children to take heed of the Use 2. To children. sinful courses of their Parents, if they will not join with them in their punishment; nay, if they will not have the increase of their punishments, take heed, I say take heed of going on in their sins. Remember the charge that the Lord gave concerning Babylon, Come out of her if you will not partake of her Plagues: if ye will not partake of their plagues, take heed of partaking in the sins of your Parents. Here was David's piety, he calleth his sins to remembrance. So ought Parents in all crosses that befall their families or posterity, if any child be sick or weak, or if there be any cross in their estates, or trade, or success in their business, whereby they should maintain their Families, to call their own sins to remembrance, to look over the several commands of God, to see what sins they are guilty of, that they have not yet repent of. Now we come to David's carriage, when the child was 2. David's carriage when his child was dead. dead. But now he is dead, wherefore should I fast: Can I bring him back again? I shall go to him, but he shall not return to me. Here ye have David's carriage, and the reasons why he did not The reasons of it. 1 fast. First, because it was against reason, wherefore should I fast? in this expression, he implieth that he saw no reason for it, and that made him forbear it. Secondly, it is altogether bootless 2 and needless; Can I bring him back again? Thirdly, I shall go 3 to him: I have somewhat else to do, then to spend my time in unprofitable sorrow, there is a matter that concerneth me more nearly to think upon, that is, concerning my own death, to prepare for that. And lastly, the last reason is, He shall not return to me. These are the reasons of the alteration of his 4 carriage upon the death of the child. Concerning sorrow for the dead, ye must understand it of excessive sorrow. Here is not forbidden a due measure of sorrow, that is allowed; but he speaks of sorrow in the excess. Why should I do this? The reasons he giveth against excessive sorrow, are first (I can but give you the heads of things) because it is a thing against reason. Observation from the first reason. Hence I will note this to you; That one way to moderate our sorrows, and to regulate them aright, is to bring them to the examination of reason and judgement. When passions sway, when they do not look to the commands of reason, to be subject and ordered according to that, but usurp a rule in the soul above reason, than there is nothing but confusion, and distemper, and disorder in a man's affections and actions, and in his whole course. A man should therefore consider, what reason there is for every thing. If he sorrow for a thing, what reason have I for it? If he rejoice in any thing, what reason have I for it? Is it worth this sorrow, or this joy? I say this is the way to rectify and moderate our passions, and to order them aright, if we try them all by sound reason. David took this course at other times, Why art thou cast down, oh my soul, why art thou disquieted within me? Is there any good Psal. 44. reason for it? Reason I say, is a curb and bridle, to stop passion when it is running on in its free course. If David had done thus, would he have run out to that excessive expression for his son? Oh Absalon, my son, my son, etc. What great reason had he for this? that Absolom a rebellious son was taken away that sought the death of his father; that God glorified himself in the punishment of a disobedient, proud, insolent child in the sight of all the world? Was this a matter for David so much to grieve, and to be troubled at? If jonah had done thus, if he had considered what reason he had to be angry; (as GOD putteth the question to him; dost thou well to be angry?) Would he not have stopped that Passion? If Cain had done thus; if he had put the question to himself as GOD did, Why art thou wroth? why is thy countenance fallen? Or as that great King said to Nehemiah; Why is thy countenance sad? So if men would put the question to themselves concerning their affections: as, concerning love, why do I set my heart upon such and such things? and so likewise concerning their sorrow and anger, and every thing, Why is it thus? As Rebecca said when the children did strive in her womb, so when there is a conflict of passions in the soul against reason, since it is so, why am I thus? Who art thou that fearest mortal man? saith Isaiah to the Church. If men I say did thus, they would not break out into such exorbitancy of passions, as commonly they do. The way then to order any affection aright, is to reduce The way to order our affections is to reduce them to the principles of rectified reason. it to the principles of sanctified, and rectified reason and judgement. Let reason be guided by the Word of GOD, and let the affections be ordered by that reason so rectified. Thus it was with man in the state of innocence; and experience telleth us, that in the state of corruption, all disorder cometh from the want of this subordination of the affections, to reason in their several actions and motions. When a man goes hoodwinkd up and down, he is in danger of stumbling, and falling into one hole or other: this is for a man to walk in darkness: then a man walketh in darkness, when he is not guided in all his actions and affections, by the light of truth shining in his understanding. A man should therefore strive to check himself, and to suffer others to check him, Why is it thus? If a man cannot give a cause and a reason, it is a passion to be rejected, a distemper to be repent of. This is the first thing; He saw no reason, therefore he would not do it. The second is this. It was altogether bootless, Why should I fast? I cannot bring him back again. He meaneth, bring him back again to live on the earth. So job meaneth, when he speaks in the same manner, If a man die, shall he live again? he cannot Job 14, 14. be brought back again to live, and converse among men. The point I not hence is this. That all the actions, and opportunities of this life cease Observation from the second reason. in death. There is no calling of them back again. No bringing of a man back to take new opportunities, to enjoy the comforts he hath lost, and to make use of the means he hath neglected, and to redeem the time he hath slackly let pass. When the request was put to Abraham by Dives, that some might come from the dead to tell his brethren upon earth where he was: No, saith he, that request shall never be granted, that a man should come from the dead, to give warning to the living, much less that a man himself should return from thence, to begin upon a new score, a new reckoning, to have a new time appointed, when that time is passed over: They have Moses, and the Prophets, let them hear them. God hath appointed the means, and a time to use the means; Now they have Moses and the Prophets; After this life, they shall have none of those means, no time of using them; The child shall not come back again, nor the man shall not come back again. Death is a strict doorkeeper, all that pass out that way, the door is shut on them, they shall never return back. We read of many several Ages that have gone to the place of silence, we never read of any that came thence, to tell what is done there: we never heard of any yet, that came back again to reform his course. A friend with all his prayers and tears, cannot bring back a friend that is dead. It teacheth us a point of wisdom to make good use of our Use. time, the time of grace we have. We draw nearer death every day than other, and when once we are dead, we shall never be brought back again upon the earth; If a man had all the world, and would give it to obtain an hour's time upon earth, to do what he neglected before, he cannot have it: therefore while it is called to day harden not your hearts: yet a little while and you shall have the light (saith Christ) while ye have the light, walk in the light; Make use of the means of grace: the time may come, when ye may wish (as Dives is described to wish) that some body, much more that you yourselves might come from the dead. Certainly, if those in Hell were to come from the dead again, though it were to live a hundred years on earth a holy, strict, and conscionable life, to watch over all their ways, to keep a good conscience toward God and men, they would not omit a duty, nor slight a duty, they would not omit an opportunity, a minute, but spend their whole life in working out their salvations with fear and trembling, they would sleep and awake with fear, lest they should sin, they would be careful that they had no sinful thought, they would be patterns of the strangest expressions of conformity to the rule that can be imagined, if it were possible to be granted. You may easily be persuaded of this, do you that now which they wish for, and wish in vain: make use of the time of grace now, there is no coming back again afterward. Thirdly. A third reason is this; I shall go to him. As if he should have have said, I have another business in hand, now the child is dead, it is not for me to stand blubbering, and spending my time for a dead Child; I am going to him. The word here is, I shall return to him. Return signifieth, to go back to a place where one was before; So David shall return to his Child: for he was there before; there, in respect of his body, the principles of that is in the earth where the Child is, and in heaven in respect of his soul where the Child is: The Body returneth to dust Eccles. 12. whence it was taken, and the soul to God that gave it. The body is of the dust, and returneth to dust, the soul cometh from God, and returns to God again. Therefore he saith here, I shall return to him, because I came from him. When things are reduced to their first principles, the body to the earth, and the soul to God, they are said to return. Ye see the phrase then. The point (briefly) is this; That the greatest care of a man's life, the greatest business he hath to do Observation from the third reason, on earth, is to prepare for death. His business is not to care for his children that are dead, and to spend unprofitable sorrow for them: the main business of my life is, how I shall make my peace with God, and be fitted for death, for I am going thither. We should observe the death of others, to stir us up to a serious preparation for our own death: the Father should be stirred up by seeing his Child dead before him, the elder by seeing the younger die before them: we see how death hath shot his arrows beyond, and short, and above, and below us, in those that are elder, and younger, and richer and poorer, all sorts, he will strike us at last: this thing (I say) should stir us up to prepare for our own dissolution. A man would think that there were no need of such a thing; the very bare sight of Corpse, or a hearse, the bare fight of a dead corpse, the bare ringing of a bell, or a Funeral Sermon, should be warning enough to the living to tell him of death. When a man sees a company carrying a dead body to the gaave; he should say to himself; It may be the feet of these may carry me next. But how cometh it to pass that it is not thus? Certainly, there is not power in all examples to work this: it is the work of God's spirit. Though a man observe the death of never so many before him, yet this cannot work in him a serious care, to make preparation for his own death, except God add a further work to it. We may see this in the expression of Moses, when so many died in the Wilderness: Lord teach us to number our days, that we may apply our hearts to wisdom. As if he should have said, Though so many thousands died in the Wilderness, and that by so many several kinds of death, yet we shall never apply our hearts to wisdom by those examples, except God teach us that wisdom. Therefore we should pray to God to teach us by his Spirit, to make use of Examples. Men must give account for examples aswell as for rules; men must give account for examples of mortality, as well as for Sermons of mortality: therefore let the example of others mortality stir you up to prepare for your own, and that you may do so, be much in calling upon God. Last; He shall not return to me: that is in this sense, to converse on earth, as he had done before; I shall return to him, but he Observation from the fourth reason. shall not return to me. He doth but reiterate, and repeat what he had said before in effect. This is the thing then that Parents must make account of, both for themselves and their children. For their children. It should make them moderate therefore in their sorrow for them. God now hath showed his purpose, and declared his will, therefore we should rest in that will of God. This is the thing that David aimed at. God's will was not only to takeaway his child, but so to take him away, as never to return to him again in that manner; Now God had declared his will, and therefore why should I fast (saith he) as if he should say, I will now rest in the will of God. In all the things which we account crosses, and losses, in children and friends, etc. The main business of a Christian, is not to express sorrow, but submission and subjection to God, to exercise and inure his heart to patience, and to rest in God's good pleasure and will. As Eli, though he failed in his carriage to his sons, yet he showed a dutiful respect to God his heavenly father. When Samuel told him the judgement of God that should come upon his house, It is the Lord (saith he) let him do what seemeth him good in his own eyes: though it were a heavy judgement, such as whosoever should hear of it, both his ears should tingle, yet it is the Lord, let him do what seemeth him good. As if he should say; I have nothing to do in this business, but to subject myself with patient submission, and contentedness to his will, it is the Lord, it becometh not me to contend with him, and to reason with God concerning his work, I confess he is righteous, let him do what seemeth him good in his own eyes. And so Aaron. There was a heavy judgement befallen him, his sons were consumed with fire; yet, the text saith, Aaron held his peace. When God manifested so great wrath to his house, in wasting, and consuming, and burning his sons, for offering of strange fire, yet Aaron held his peace; that is, he did only mind how to glorify God by a contented submission to his will. So job, he heard not only of the loss of his children, but that he lost them in such a manner, by a violent death, by a house falling on their heads, yet the Lord hath given, and the Lord hath taken away, blessed be the name of the Lord. Whereas a carnal worldly man would have fallen to struggling, and contending, and quarrelling against God, and so trouble and perplex his own spirit. We do exceedingly embitter God's cup, by mingling with it ingredients of our own passions, and so make the affliction more heavy and grievous than God intends it. Here is the reason: we possess not our souls with patience. When we are sensible of the loss of friends and children, etc. let us learn to make it our business, to think. I have a greater work to do, to prepare for my own death. God in the death of this man speaks to me to prepare for my own; And then to glorify God by submission to his will, make it appear that thou acknowledgest a power in God to dispose of thy house, to do every thing, by patiently resting in his will. And yet this comfort is added, though children be taken away that they shall not return in an earthly manner, yet they shall in a better manner. Parents are contented to part with their children for a time for their preferment. Children (though theyare very young) that are commended by the prayers of the godly Parents into the hands of God; these whose hearts God hath enlarged, and quickened fervently and faithfully to pray in the behalf of their children, they may rest in this assured, that they shall meet at the Resurrection in a better manner, their children shall be better preferred then if they were on earth, and shall be raised up to perfection. Here you see there is not a tooth bred in a child without a great deal of pain, and every tooth cost some pain, but this mortal body shall put on immortality, and this corruption shall put on incorruption; This weak body shall be made strong, weak children strong without pain. Death endeth these things, and the Resurrection shall present him in a perfect measure of strength in a glorified estate. So much for this text, and for this time. FINIS. THE STING OF DEATH; OR, THE STRENGTH OF SIN. ROME 5. 12. By one man sin entered into the world, and by death sin. ROME 7. 9 When the Commandment came, sin revived, and I died. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. THE STING OF DEATH; OR, THE STRENGTH OF SIN. SERMON VI. 1 Cor. 15. 56. The sting of Death is Sin, and the strength of Sin is the Law. SOlomon telleth thus, that there is a season for Eccles. 3. 2. every thing, there is a time to be borne, and a time to die: These two are the two great seasons of all men, we are as sure to die, as we are sure we have lived, and every degree of our life, is but a step to our death. Every man of us hath but a part to act here in the world, when we have done that that God hath appointed us, we are drawn off from the Stage by Death. You will say, this is a hard condition for so Noble a creature as Man is to be folded up in the grave, for so fair a beauty as the life of man is, to be closed up in eternal darkness, that Man should turn to the acquaintance of dust and worms, and make his habitation with rottenness and loathsomeness, that Death should have the victory of so excellent a Creature, it is a hard condition. The Apostle thinks not so, he thinks otherwise, Death (saith Coherence. he, ver. 54.) is swallowed up in victory; As if he should say, It need not trouble you to think so of Death, the condition of it is not so strange and hard as men take it to be; It is swallowed up in victory. If a man have a strong enemy to deal with, it might trouble him, but it is no great matter to deal with a conquered enemy: Christ hath overcome Death, hath conquered that strong enemy, Death is swallowed up in victory. Therefore Saint Paul in the precedent, and subsequent verses of this Chapter, seemeth to insult and triumph over Death, Oh Death (saith he) where is thy sting, oh grave where is thy victory? As if he should say, before Christ came and conquered thee, Death thou wert victorious; so it was, there was a sting in it: before Christ sweetened the Grave, there was something that was terrible in the Grave, but now because Christ is come, and hath gotten the victory over the one, and sweetened the other, therefore Saint Paul breaks forth thus into an insultation and triumph. But, how can this be? Why doth the Apostle thus triumph? The reason is insinuated in the verse I have read to you, the sting of death is sin, and the strength of sin is the Law. But this is the occasion of trouble to Christians? No, it is not, thanks be to God, that hath given us victory through jesus Christ our Lord: As if he should say, I will show you the reason, of my triumphing over Death, there was a sting in Sin, and Sin is the sting of Death, and the Law is the strength of sin, but Christ hath taken away sin, and hath satisfied the Law, sin being taken away, Death cannot hurt me, the Law being satisfied, Sin cannot prejudice me. This was the cause of the Apostles, and in him of every Christians insultation over Death. The words I have read contain two parts; First, the sting of Death. Division. Secondly, the strength of Sinne. First, the sting of death, is sin. Secondly, the strength of sin, is the Law. If there were no law, there would be no sin, and if there were no sin, there would be no death: Sin is the transgression of the Law, and sin is the sting of death. I shall only at this time insist upon the first of these, from whence I shall deliver that, which if it please God to accompany with his Spirit, may be useful to you. The proposition. shall be the very words of the Text; Propos. Sin is the sting of death. Sin is the sting of death. This Proposition I would not have you understand in this sense only, that death came in by sin merely in a habit, though that be true too. But understand it in this sense, That all the horror and terribleness of Death, all the power and rage it hath, whatsoever makes it fearful to a man, it receiveth it all from sin. It is sin that armeth Death against a man, if Death have any weapons against a man, Sin puts those weapons into the hands of Death; if Death have any poison against a Christian, the sin of that person putteth that poison in it. Death may be considered two ways, either as Christ hath A double consideration of death. made it, or as we make it. Death as Christ hath made it, is a medicine to a Christian, a 1 passage and entrance to happiness, it is a day of redemption and refreshing, and so we need not be afraid of it. Death as we by sin have made it, is the Pale horse Saint john 2 speaks of in the Revelation, it is as a fearful arrest to the debtor, it hath a sting in it: and so it is fearful. But that I may open this point more profitably, we will inquire into these particulars. First, what death the Apostle speaks of here. Secondly, of what sin he speaks of. Thirdly, in what respect sin is called the sting of death. And then we will make the use and application of all this. First, of what death doth the Apostle here speak of, that sin What death is here meant. is the sting of? For answer hereunto, there is a double death, corporal and spiritual. Corporal death, is the privation of the soul: when the soul is severed from the body. Spiritual death, when God and grace are severed from the soul. The Text speaks of the corporal death. Sin is not the Corporal death. Principally. sting of the spiritual death, for the spiritual death is sin itself. And here I will not contend with any man, if he be full of enquiry, but I will distinguish two parts of spiritual death, and I grant in one of them is this sting. In spiritual death therefore, there are two parts, or two degrees; Two parts of spiritual death. The first is called, the first death; That I take to be the death of the soul in sin. The second part is, when soul and body are for ever closed up in Hell. And in this part, sin is the sting; And remember this by the way, Sin is not only a sting now, but it will be a sting to men in Hell: the sting, the deadliness, the extremity of punishment that is in Hell, it is received all from sin: for the damned in Hell when they come there, as they cease not to sin, so the sting of sin ceaseth not to be with them: and it may be delivered by conjecture, I think Hell were no Hell, if there were not the sting of sin there. So than you see what death the Apostle speaks of: principally of corporal death, but it may be extended to the second part of spiritual death, for there sin continueth, and so the sting remaineth. The next question is, what sin the Apostle speaks of, when he saith, the sting of death is sin? This is not a time to stir controversies, therefore those ancient controversies, and such as are lately stirred up about original sin, how far it is the sting of death, I let them go. In a word, to let you see what sin is the sting of death, remember this. Sin may be considered two ways, either as it is entire, What sin is the sting of Death. Sin two ways considered. untouched, uncrushed. Let that sin be what it will be, whether it be original only, or whether it be any actual sin, streaming from original, whether it be a sin of ignorance or knowledge, whether it be of pleasure or of profit; A sin immediately that respecteth God, or immediately respecteth our neighbour, whatsoever the sin be, if it be not touched, if it be not crushed, if it scape uncontrolled, if it be in its native power, and keeps in his kingdom, if it rule in a man; that sin will certainly be the sting of Death. Every sin virtually is the sting of death, there is an aptitude in every Sinne. But in the event that Sin proveth Sin unmortified proves the sting of death. the sting of death, that is untouched, uncontrolled. Not every sin in the event proveth the sting of death; but that Sin that liveth in us, or rather that Sin that we live in, that ruleth in us, that we affect, and love, this is the Sin that putteth a sting into death. That very sin that thou lovest, and likest so much, and pleadest for, that sin will make death terrible. Secondly; Sin may be considered as it is galled, and vexed, and mortified in the Soul, When a man setteth upon the root of Sin, and the way of Sin, and falleth a crucifying the body of Sin, and the members of it, I say, howsoever there be divers motions and stir of Sin in the soul; yet if these be disavowed, disaffected, and mortified, if there be a crucifying virtue, pass over them, if they come not within the judgement to approve them, or within the affections to embrace and like them; if they come not to be a man's trade, and way, and walk, but fall within the improbation of the judgement to disavow them, and the misliking of the affections to sorrow for them: These shall not be the sting of death, whatsoever the motions are. But these untouched, unmortified sins, these are the sting of death. Now these are the sting of death, in a double respect; First, in respect of the guilt; Secondly, in respect of the corruption. First, they are a sting in respect of guilt. Every Sin remaining 1. In respect of the guilt. unsatisfied for, remaineth with his guilt, and when Sin is not satisfied for, there is the sting of death. When the sinner hath nothing to oppose to the justice of God, for the sin he hath committed, if the Sin be in the book of God uncrossed, be a debt there not blotted out by the blood of Christ; if Christ have not satisfied for it; if the sinner have not part in him (as we shall hear anon) than Sin is the sting of death. And then secondly, they are a sting in respect of the corruption, 2. In respect of the filth. and filthiness of Sins unmortified. Those filthy sinful motions, those depraving qualities inthy soul that thou likest, and practisest in thy conversation, they give thee up into the hands of Death, to execute his Sting upon thee; And therefore you that applaud yourselves in Sin, and will go on in Sin, do so. But know this, when thou comest to the full strength of thy Sin, let it be what it will, when Death cometh, it findeth the strongest weapon it hath in thy sin: the very power of thy sin armeth Death against thy soul. No man is more obnoxious, and open to the sharpest dart of Death, than that man that will go on in Sinne. So you see what Sin is spoken of, that is the sting of death, that Sin is the sting of Death, that a man loveth and doteth on. The third Question is, in what respect Sin is the sting of Death? How sin is said to be the sting of Death. First by way of Eminency, because that then the sting of Sin beginneth most sensibly to work in a man. Not but that Sin hath a sting before Death, but then the deluded sinner feels his sin; there be divers times that Sin can sting a person before that, but then (howsoever the sinner hath deluded himself, and the word of God, and the world) he can delude them no more, Death then (most ordinarily) fixeth his sting in the soul, and makes the sinner feel the smart of his sin. There be three times wherein Sin can sting a man; Before death. At death. After death. Before Death. God sometimes letteth lose the conscience of Sin stings before death. a man, even of the most resolved sinner, of him that bears himself up aloft in his own eyes in scorn, and contempt of the ministry of the Word: sometime (I say) God singleth out such a person, and rippeth up all his heart, strikes his Arrows into his very soul, and stings his conscience so irresistably, that he knoweth not which way to turn from the wrath that boileth in his soul. And it is one thing to deal with the Minister, and another to deal with God; When God strikes his Arrows of vengeance into the soul of a sinner, than such a one is stung indeed, this God doth sometimes before death. Nay, sometimes God stingeth the consciences of his own children for sin. David cries out, he roared for the disquitnesse of his spirit, his bones were broken, he was sore vexed, Lord how long? saith he. If there be such deep disquiet, by reason of this sting in the consciences of good persons, tell me then, what is the disquiet that springeth from sin, in a Cain, in a judas, when it meets with a despairing disposition? Thus you see Sin hath this time to sting, and therefore think not that Sin will never sting till death, sometimes Sin stingeth a man before death. Another time is at death. When Death cometh and arresteth At death. a sinner in an Action from God, seizeth on a person that is under the power of Sin, on one that is in his sins untouched, howsoever he behaved himself in his life-time, yet then the very name of Death breaks his heart, it apaleth him, and then it stings such a person. It is appointed (beloved) for all of us once to die; Death will one day arrest every man, but when Death appeareth before a man, that hath not a part in Christ, that is under the power of his sins, when it cometh to a Belshazzar, it makes his very joints to smite one against another, it is a sting to him amidest all those sweet morsels, his sins, which he so much affected, and so earnestly pursued, it is as a very poison to him; nothing is a poison now to us but sin only; but then at the time of death, sin is a poison indeed. Lastly, Sin can sting not only before, and at, but after death. After death. Both at the day of Judgement, and after. At the day of Judgement. Is not the conscience of a sinner At the day of Judgement. (think you) stinged, and his spirit deeply affected, by reason of the great wrath of God that is to be poured out, when he shall cry to the mountains to cover him, when he shall call to those insensible creatures, that are not able to lend him that courtesy to crush him to nothing? Make this our own case, think of it, it will be our case, as it is appointed for us all to die, so we must all come to judgtment. And after the Judgement, when the sentence, go you cursed is After the judgement. past, the sting of Sin ceaseth not, no, the worm for ever gnaweth in Hell. It were a happiness for a sinner, if he might only hear the sentence, if this worm might not still gnaw his conscience, but then, this is his burden, Sin shall sting him for ever. This is the first respect in which sin is called the sting of death, because then Sin stingeth more emminently and sensibly. Secondly, it is called the sting of death, in respect of the metaphor the Apostle aludeth unto, it is taken from the sting of a Serpent, and so Sin is a sting in a double respect; First in respect of the fearfulness, and then in respect of the hurtfulness of it. First, in respect of the fearfulness; It is Sin that makes Death Sin makes death fearful. fearful to a man. Indeed I confess, that in the best Christian (though Christ have pulled out the sting of death yet) there are natural grudge, and shrugging. As to a Serpent, though the sting be pulled away, yet there are some abhorrings, and dissikes in a man. But then how terrible is Dearth, when it cometh in complete Armour, as it doth against a person in whom Sin remaineth in its full power? it must needs then be terrible. See the difference between two persons, the one is afraid of every one he meeteth, the other is not; what is the reason? the one is greatly indebted and engaged, the other is free. So it is with a Christian, and another man, the one cannot hear of Death but his heart breaks, he is full of fear and horror; the other heareth of Death, and is only somewhat affected in the hearing of it, but not possessed with that fear as is the other, what is the reason? the sting of death remaineth in one, and not in another. Sin therefore is a sting in that respect. Secondly, it is a sting in respect of hurtfulness. The sting of Sin makes death hurtful. the Serpent is a hurtful thing, it poisoneth the vital parts, it takes away life itself. All the evil that cometh to us by death, cometh by sin. Man need not complain of the illness of the prison so much, as of his own folly, that he engaged himself in debt, whereby he is cast into prison. Why complainest thou of the misery in Hell? rather labour to break off thy sins that are the cause of all that misery: all the hurtful quality, and miserable condition that befalleth a person in Death and Hell, is for Sin: the eternal separation of the soul from God, and all punishment that follows after in Hell, are the fruit of man's sin. Hell had not been Hell without Snne: it is Sin that causeth it to become hurtful. Thus I have explained these inquiries. Now I come to make Use and application, and so conclude the Point. The first Use of this point shall be this; If Sin be the sting of Use. death, let it be our wisdom to get this sting pulled out in the time of our life. Oh that this people were wise (saith God) then would they consider their latter end. If you were wise that hear me this day, you would consider that Death will come, and (if it be not taken away beforehand) with a sting upon the soul. My brethren, we have many enemies to deal with, even now at this very instant, but there is yet an enemy, as the Apostle saith, The last enemy to be subdued is Deaeh, he his behind: and here is the difference betwixt Death our last enemy, and some other of our enemies: some other of our enemies cannot be subdued, but by their presence, but (let me tell you) this Death is such an enemy, as is never subdued, but by his absence, thou canst never overcome Death in death, thou must not reserve this combat till thou come to the field, but thou must overcome this enemy before he cometh, thou must overcome him in thy life. How is that? Pull out the sting of him now, then Death is conquered. How will you disarm the tongues of malicious slanderous persons, and deprive them of their viperous speech? by an innocent life. So, how will you take away the sting of death? watch against Sin, take away sin, and you take away the power from Death, set upon Sin, and Death is overcome, so much sin as is now dead, so much is Death conquered. I beseech you seriously consider these particulars. First, that it will not be long, ere Death knock at these doors of ours, these houses of clay must shortly be ruinated, we must certainly be resolved into dust. What is this life of ours, but as a ship that is driven by a gale of breath? When the breath of man ceaseth, the ship lieth in a dead calm. Man goeth to his long home Eccles. 12. (saith Solomon) and the mourners follow in the streets. Death is our long home, we all are the mourners, we follow in the streets. This dead carcase is an example that leads us to our home, and a sermon to tell us that we must follow: we follow now in a charitable expression, but we shall follow one day, in paying of the same debt. Look overall the times of the world, and the dispositions of persons, look over learning and folly, greatness or poorness, find me a man that escaped Death. Die we must; and we have need to have this much pressed upon us, for it is a hard matter to believe that we must die, that I must be the man that must die: common notions of Death are granted, but that I must die, and lie in the dust, and stand before God, it is a hard matter to believe this. And consider this secondly, that Death will be terrible to thee, if he knock and find a sting in thee. Thou that now wilt not be reclaimed from swearing; Alas what will become of that blaspheming soul of thine, when Death shall come and find a sting of blasphemy in thee? How darest thou think of giving up that swearing soul of thine to the Judge of heaven and earth? Thou unrighteous person that wilt not sanctify the Lords day, how darest thou give up that unholy soul of thine to the holy God? Dost thou think to have an eternal rest in heaven, and wilt not give God a rest here? So I might say for all kind of sinners. Think of this, take heed lest Death find a sting in thee, for all the sting that Death hath, it findeth in thyself, look to it, thy condition will be fearful, if Death come and find Sin unmortified, unrepented of in thee. God will certainly bring thee to judgement, for every thought, and word, and action. Thirdly consider this, that naturally we are so tempered, that if Death come, he shall find his weapons, and strength in us, in every man of us, I mean considered naturally. How a man shall know whether Death shall come with a sting to him. But how shall I know whether Death when he cometh, shall find a sting in me or no? I will only give you two trials, you shall know it thus. First, if thy conscience now sting thee for some approved sin, if thou repent not, Death will assuredly meet thee with a sting; that approved sin of thine will be the sting of death. Conscience will sting a man either for the act done, or for the approbation of the act, if conscience sting a man, for his approbation of a sinful quality, or for a sinful course, if a man continue in that course, surely that will be the sting of death to his soul: therefore look to thyself, perhaps thou art convicted of such a sin, perhaps thy conscience hath so wrought on thee, that it hath stung thee for such a sin, thou yet approvest thyself in it, and thou wilt go on in thy pride still, in such and such sins still, thou wilt do so: do: but know this, that stand thou never so much upon thy resolution, Death will certainly come, and if he find thee in such a sin against thy conscience, thou hast reserved in thyself a sting for Death. Secondly, a man shall know if Death come with a sting by this Eccles. 11. 9 trial that Solomon giveth us in Eccles. 11. 9 Rejoice, oh young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and sight of thine eyes, but know that for all these things God will bring thee to judgement. If thou live a voluptuous life, Death will certainly come with a sting. Dives, he lived a voluptuous life, had he not a sting for it? So others in Scripture, did not their plentiful tables, and voluptuous courses bring a sting on them? A voluptuous life makes a sting for Death. When a poor wretch is a dying, and shall begin to reflect back on his life, what have I done? how have I lived? so much time I have spent, or misspent inapparell, in vanity, in eating, in drinking, in swaggering; What comfort is this to his soul? how can he answer this before God? this is the very thing that will sting him at such a day, when he can read nothing in his life, but barrenness, and unfruitfulness, nothing that hath honoured God in all his life. Certainly, my brethren, if there be an Epicurious, voluptuous life, this life will provide a sting for Death. Alas you will say, Is it so, than we may fear that Death will seize on us thus, for we confess, we have gone on in a voluptuous life, gone on in sin, that our conscience hath condemned us for, how shall we do to pull out this sting? I would to God you were thus affected, that you were convicted, what a fearful thing it will be, if sin remain. But wouldst thou have the sting of death pulled out before death come? 1. How shall I disarm it, that I may look death in the face with comfort? I shall give you some ways and means, remember them, and How to get the sting of Death pulled out. practise them. First, get but a part in Christ, and the sting of death is gone: 1. Get a part in Christ. Rev. 1. 18. thanks be to God (saith the Apostle here) that hath given us victory, through our Lord jesus Christ. It is he that in the Revelation is said to have the keys of Hell, and of Death: they are under his command and subjection, he is victorious over them, he hath vanquished them, so that if a man have Christ, he hath victory and power over Hell and Death. I told you in the beginning, that that which giveth a sting to Death, is the guilt of sin: It is so, and it is a fearful sting: Now that which takes away the guilt of sin, is Christ. If Christ be mine, I have enough to answer the guilt of sin. Therefore the Apostle saith, Death cannot separate Rom. 〈◊〉. from the love of God in Christ; What shall then? Indeed nothing, it is not the guilt of his sins, Christ hath satisfied from them. So that if thou wilt have the sting of death out, get faith in Christ: if thou be not hidden in the clefts of that Rock, in the blood of Christ, if Christ be not thy Justification, and thy righteousness, what hast thou to answer the Justice of God? you must die, and stand before God, and how can you stand before God in your sins? you cannot without Christ, why do you not then study more for Christ? Why do you not labour for faith in him? It will be your wisdom to labour earnestly to make sure of him, if you have him, the sting of death is gone. Death cannot hurt a person that hath Christ. Get faith in Christ therefore, that is the first. Secondly, if you would not have Death terrible, and fearful 2. Get sincerity of heart. to you: labour for sincerity. My brethren, it is a marvellous thing, and yet the truth, uprightness, and sincerity of heart, it is an enabling grace. All the particular things that we account particular, otherwise they have not an enabling virtue in them. Some persons have a great deal of learning and wit, and many friends, much riches, and the like; yet there cometh an occasion sometimes that puzzleth all these, there cometh an occasion sometime, that a man's learning is of no use, and natural parts and wit cannot help, and riches cannot enable him. What time is that? The time of death, the heart of a man is put to it at such a time, and now these shrink, nothing can enable a man against fear so much, as sincerity and uprightness. When the Prophet Isaiah, told Hezekiah from God, that he must die, he flieth to this, Lord remember Isa. 38. how I have walked before thee with an upright heart, and done that which was good in thy sight. When Death cometh to a wicked voluptuous person, and telleth him, I am here come for thee, thou must appear before God, what can this man say? Lord I have lived before thee, a voluptuous, proud, wretched life, I was a scorner of thy Word, a contemner and persecutor of thy people, a swearer, etc. What though perhaps he can say, Lord I have heard so many Sermons, I have been so much in conference, and the like, will this enable a man against the fear of Death? No, nothing but this, that he hath a sincere heart, that his heart is unmixed, that sin is not affected in his soul, that there is no sin that he would live in, no duty that he would not do, Lord remember that I have walked before thee uprightly; I say, nothing will enable a man more against fear then sincerity, and nothing disgraceth, perplexeth the soul in an exigent more than hypocrisy. It is sincerity that takes away the sting of Death. The Apostle in Rom. 14. saith he; No man liveth to himself, but if he live, he liveth Rom. 14. to the Lord; and if he die, he dieth to the Lord, whether we live or die, we are the Lords. Here is the comfort, we are the Lords, saith he. How proveth he that? We live unto him: That is the work of a sincere heart; A true Christian liveth not to himself, but to Christ; Now, if thy conscience give thee this testimony, I have lived unto Christ, then whether I live or die, I am the Lords; the Apostle concludeth it. So right is that of Solomon, Riches availeth not in the day of wrath, but righteousness delivereth from death. Thy righteousness and sincerity delivereth thee, not from dying, but from death; It takes away the sting and power of Death, Death shall not be death to thee, it is only a passage to thee. Therefore remember as to get a part in Christ, so to get a perfect, and sincere heart, and then the sting of death is gone. But a hypocritical divided heart, a heart and a heart, that will sting a man. That is the second. Thirdly, wouldst thou have the sting of death pulled out 3. Practise Mortification. now; Then mortify thy sins now, do it presently. Remember what Saint Paul saith (but I think he speaks it in respect of afflictions) I profess by our rejoicing in Christ jesus, I die 1 Cor. 15. daily, If it be meant of afflictions, yet it should be verified of us in respect of sin, die daily to sin, and then the sting of death is gone. Oh beloved, our condition will be sad, and uncomfortable, when at once we must enter into the field with Death and Sin; he that dieth daily to Sin, he hath nothing to do with Death when it cometh; Death may come to such a party, but it cannot hurt him, he may rest quietly when it cometh. And observe it, so much sin as thou now sparest so much sting thou reservest for Death, and is it not folly in a man to spare sin that giveth a sting to Death? But now, as a man is to crucify every sin, (let me put in this caution, and remember this advice) As the sting of every sin is to be pulled out, so pull out especially the sting of that Sin, that now stingeth thy conscience, that now lieth upon thy conscience; for if it work now, it will work fearfully at death: Death doth not lessen the work of sin, but inrageth it; God will then present and set thy sins in orderbefore thee: perhaps God hath brought thee here to day to hear this Word; getthee home, and set thy soul in order. The love of Sin, and the fear of Death, seldom pa●…t, and where Sin is much loved, Death will there be much feared, Death is never more terrible, then where sin is most delighted in. Therefore crucify sin, if thou wilt have the sting of death taken away. It may be thou thinkest it is a troublesome work: but remember, that those sins which thou now so much delightest in, and lovest, and livest in, will then prove the sting of death to thee. If a man would spend his time in the mortification of sin, when death cometh, he should have nothing to do, but to let his soul lose to God, and to give it up to him, as into the hands of his most faithful Creator and Redeemer. And is it not an excellent thing for a man to have nothing to do with Death when it cometh? Lastly, here is a use of comfort. If it hath pleased God to give any of us the grace to pull out the sting of death, it is a great comfort. Use 2. But Death is approaching, you will say. Oh, but Death is disarmed, the sting of it is taken away, what a singular comfort is it then to you that Death is coming? Indeed all the comfort that the soul is capable of is this, that the sting of death is taken away? Now when Death cometh upon such a man, it doth but free him from all that state of misery he is in here, from all that extremity of condition that he is put into, from all those diversities of occasions, pressing occasions, of tumbling about in the world, Death doth but put an end to all. And (which is an excellent comfort to a Christian) Sin is ended with Death: what afflicteth the soul of a Christian, but that he carrieth about him a body of sin, and of death? This was a trouble to Saint Paul, and is to every true Christian: Now, when Death cometh, there is an end of this Body of sin, thou shalt never sin more, thou shalt never grieve the Spirit of God more, thou shalt never be clogged with such imperfections, and infirmities in duty: that death, that cometh to thee, shall pass thee, to the fruition of eternal glory, and what canst thou desire more, then to be happy in eternal glory with God? FINIS. THE DESRUCTION OF THE DESTROYER; OR, THE OVERDO THROW OF THE LAST ENEMY. PSAL. 9 6. O thou Enemy, thy Destructions are come to a perpetual end. ISAIAH 25. 8. He will swallow up Death in victory. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. THE DESTRUCTION OF THE DESTROYER; OR, THE OVERDO THROW OF THE LAST ENEMY. SERMON VII. 1 COR. 15. 16. The last enemy that shall be destroyed, is Death. DEath is a subject that a Christian should have in his thoughts often, and neither the hearing, nor thinking, nor speaking of it can be unseasonable for any place or person. We have heard that the life of Philosophers, is nothing but a meditation of Death: and certainly the life of a Christian much more should abound in such meditations. No man can live well, till he can die well. He that is prepared for Death, is certainly freed from the danger of death: neither is there any so fit a way to be ready for it, as to be often minded of it. Therefore I have made choice at this time to speak of this verse, wherein (ye see) the Apostle declareth, and leadeth us to treat of four things. First, that there is a Death. Division of the text. Secondly, that this Death is an enemy. Thirdly, that this enemy is the last enemy. Lastly, that this least enemy shall be destroyed. A word or two of each of these parts. First; Death is. Ye know that well enough, your eyes show it 1. Death is. you daily: our senses declare it so plainly, that no man is so senseless that knoweth it not: It is agreed upon by all. Only for your better furtherance to make use of this point, let us acquaint you with that which nature will teach ye concerning Death. Secondly, with that which Scripture will teach you, above, and better than Nature. Nature showeth ye concerning Death, first what it is. And then Nature teacheth. Secondly, what Properties it hath. It telleth us this, That Death is an absence from life, a ceasing 1. What death is. from being, when one was being, to be thrust (as it were) out of the present world, and be cast some where. This is all that Nature informeth us concerning the Essence and being of Death. Death is a dividing of us from this life, and from the things of this life, and sends us abroad we know not where. Secondly, Nature teacheth us three Properties concerning 2. The properties of death, That it is 1. Universal. Death. One, that it is universal. It hath tied all to it, high and low, rich and poor. Death knocks at the Prince's palace, as well as at the poor habitation of the meanest man. It is a thing that respects no man's greatness, it regardeth no wealth, nor wit, nothing; Death takes all before it. That Nature teacheth too. Secondly; Nature teacheth that Death is inevitable. If a man 2. Inevitable. would give all the world, he cannot thrust it out of doors. It takes whole Armies aswell as one man. It scorneth to be resisted by the Physicians: there is no words, no means to escape it. It is such an enemy as we must grapple with, and it will conquer. This Nature teacheth. Again, Nature teacheth that death is uncertain. A man knoweth not when Death will come to him, or when it will lay hold on 3. Uncertain. him, or by what means it will fetch him out of the world. It may fetch him out of the world at any time, or in any place, and by such occasion, as it is impossible for any wit to think of before. This is in substance all that Nature teacheth. And the knowledge of this, it is for good use, aswell to remember and consider it, as to understand it. But now I go on to tell ye, what the Scripture teacheth concerning Death: for that giveth a perfecter and larger information of the thing, than the dim light of Nature. The Scripture then (over and above that which Nature showeth) telleth us concerning Death these things. First, it showeth better what it is; and than It showeth whence it cometh, and what are the causes of it. Thirdly, it declareth the consequences what follow upon it. And lastly, and bestly, it telleth us the remedy against the ill of Death. In all which Nature stumbleth, and can do little or The Scripture teacheth 1. What death is. nothing. First, the Scripture telleth us what it is; It letteth us know that it is the dissolution of a man, not the annihilation; It doth not make him cease to be, but takes asunder a while the soul from the body: It carrieth the one to the earth, and the other to another world: so that both continue to be, though they be not united as before. The word of God teacheth us, that he hath created the world (as it were) a house of three Stories. The middle is this present life where we be. And there is a lower place, the Dungeon, a place of unhappiness and destruction. There is a higher place, a palace of glory. According as men behave themselves in this middle room; so Death either leadeth them down to the place of unhappiness, or conveyeth them up to the palace of glory and blessedness. This, Nature is ignorant of, but the Scripture is plain in. The rich man dieth, and his soul is carried to Hell; the poor man when he died, his soul was advanced to Heaven. So that Death is nothing but the messenger of God to take the soul out of the body, and to convey it to a place of more happiness, or more misery than can be conceived. Secondly, the Scripture acquaints us further with the cause of 2. What are the causes of death. death. Philosophers wondered since nature desireth a perpetuity, and continuance of itself, that man should be so short a time in the world. The Scripture endeth this wonderment, and tells us that man indeed was made immortal, to continue for ever, and should not have died: but sin came into the world, and by sin death. Death is the mother of sin, and of all misery, that by little and little draweth to death. I say sin: the first sin of our first Parents whereby they transgressed that most easy and equal mandate about eating the forbidden fruit. That transgression that was the treading under foot the covenant of works, and the disannulling of it, that sin let in Death at a great Gap: and now it triumpheth, and beareth rule over all the world. Nature cannot tell which way in the world a man should die so soon, and that he that is the Lord of all creatures, should be inferior to a great number of them in length of life. But the word of God unridleth this riddle, and telleth us that God made man, that he might and should have lived for ever, but Sin coming, and coming in the person of the first man, it brought death, and made all men mortal: and when sin entered, God's curse came, and that working upon us poor and miserable creatures, it is the cause that we cannot continue long here. It was equal that death should follow sin, for since God made man to obey his will, when man had unfit himself for God's service, it was reason that he should have a short continance of life, for the longer he endured, the more he would abuse himself. Ye see then two things that the Scripture teacheth concerning death. The third thing it showeth is, what followeth after death: 3. What are the consequences of death. Heb. 9 27. and that is plain; It is appointed for all men once to die, and after death cometh judgement. Nature never dreamt of judgement after Death, but the Scripture telleth us, there is a Judgement after Death. Judgement, what is that? Judgement (ye know) is a calling of a man before Authority, a looking into his ways, a considering of his actions, a finding out whether he be a sinner, an evil doer: and if he find him so, to pass sentence according to his evil deeds. When God hath taken the soul from the body, he takes the soul first, and after both soul and body, and presents them before his own Tribunal, and there searcheth into every man's life, ransacks his conscience, looks deep into his conversation, and inquireth into his secrets, openeth his actions, and whole carriage from his infancy to his last breath, and findeth out the things that he hath done, and passeth sentence according to that he hath done. This Judgement hath two degrees. First assoon as a man dieth. The particular judgement, No sooner is the soul separated from this case (as it were) the body, but instantly it is presented before the Lord Jesus Christ, and there he passeth sentence, either that it is a true believer, a godly liver, a person united to Christ, that walked as becometh the Gospel of Christ, and then it receiveth glory, and joy, and bliss for the present, more than tongue express. Or else it findeth against him, that he was a sinful man, a wicked man, a hypocrite, a dissembler, one that named Christ with his tongue, but did not depart from iniquity, nor live according to the Gospel of Christ: and then he is delivered up to Satan, to be hurried down to Hell, and there to suffer the wrath of God according to the desert of so great wickedness. This particular judgement passeth upon every soul assoon as it leaveth the Body. Then followeth the great universal Judgement, when soul The general Judgement. and body shall be reunited, and stand before God: every particular man that ever hath been, is, or shall be, every man shall appear in their own persons, their whole lives shall be laid open, all secret things shall be made known, for God (saith the Apostle) shall judge the secrets of all hearts by jesus Christ according to my Gospel. This is the third thing that the word of God informeth us concerning death, that nature could never do. The last, that is the best, the Scripture giveth us a remedy against 4. What is the remedy against the evil of death. the ill of Death. It is a pitiful thing to hear of mortality and sickness, if there were not a good Potion or Physic prescribed to escape the ill of it. To hear tell of Death, and so tell, as the Scripture saith, that it is a going to another world of weal or woe, and not to hear of a remedy, it is woeful tidings, and would wring tears from a hard heart. But the Scripture makes report of death, not only tolerable and easy, but comfortable and gladsome to a Christian heart: for it showeth by whom, and by what means we may infallibly, and certainly, escape all the hurt that Death can do: Nay, by what means we may order ourselves so, that Death may be beneficial to us. What is that? In one short word; It is Christ; I am the resurrection, and the life, he that believeth in me, shall never see death. He meaneth to hurt himself. Again, This is the message, that God hath given us life, and this life is in his Son. And, He that hath the Son hath life. Our Saviour Jesus Christ came into the world (as the Apostle telleth us) that he might destroy him that had the power of death, and so set them at liberty, that all their life-time were in bondage under the fear of death. And Saint john saith; He came into the world to destroy the works of the devil: which are sin and death. So that now Death hath lost his sting, because Christ overcame it: in dying he slew Death, and was the death of Death: this man Christ, God and Man, he offered himself to his Father as a Sacrifice for the sins of the world, and dying a cursed death upon the Cross, so satisfied the justice of God on the behalf of all those that are in him, that death can do them no harm: It is nothing else but a passage to eternal blessedness. Oh blessed be the name of God, that hath been pleased to provide so perfect a remedy against so mortal an enemy: and to lay it open so clearly and plainly in the Gospel. Ye have heard of those things that I thought to put ye in mind of concerning Death, and so I have done with the first point. The second is, That Death is an enemy. Therefore the Apostle 2. Death is an enemy. Paul telleth us of a certain sting it hath, Oh Death where is thy sting? It is an armed enemy, it cometh as a Serpent with a sting that entereth into a man's soul, putteth it to extreme perplexity, if he takes not order to disarm this enemy. An enemy ye know is a person that setteth himself wilfully to hurt; a man may hurt his neighbour, either through indiscretion, or unadvisedness against his will, or he may lay wait to do him hurt, intending mischief, and seeking to perform somewhat that shall be injurious to him. We call not him an enemy that we receive a little hurt from against his will, contrary to his purpose and intention: but he that studieth, and beforehand desireth to be an enemy. Now Death (as we may say) studieth our hurt in all extremity beforehand. There is but two sorts of hurt that can come to a man. One is, to deprive him of that which is beneficial and comfortable, 1. Depriving a man of all that is beneficial or comfortable. to rob him of all that is contentful to him in this life. As when a company of Foes break into a Nation, they burn their goods, and spoil their houses, and rob and take away all that is comfortable to them, so much as they can. Death is such an enemy: It desireth to bereave a man of that necessary contentment he hath. When it meeteth with a learned man, it takes away all his learning at one blow, assoon as he is dead, he ceaseth to be a great scholar. It cometh to a rich man, and robs him of all his goods at one blow too: though he have millions, Death causeth all to be another man's. When it cometh to a King, it pulleth him beside his Throne, takes his Crown off his head, and casteth both him and it into the dust, he is king no longer when he is dead. And so in all the benefits of this life, it takes away the pleasure and contentments of a man; it takes away the husband from the wife, and the wife from the husband; it divideth children from Parents, and Parents from children: all the benefits that this life afford, death strippeth a man of them all, and turns him naked out of the world, just as he came he must go, and carry nothing in his hand: Death will not admit him to take one farthing, or any thing else with him. So he is an enemy, for he spoileth us of whatsoever is desirable in this life. But he is an enemy also in inflicting a great deal of ill upon men. So death bringeth torment for the present: It is a terrible 2. Inflicting misery upon a man. thing to wrestle with; it makes a man bleed, and sweat as it were: No man can encounter with death, but he feeleth anxiety and vexation of body and mind, (unless he have comfort from above to enable him to wrestle with it, but) in his own proper nature it is so furious an enemy, that it doth not cease till it hath dragged the soul into the presence of God, and after, from his Tribunal to the torment of eternal fire in Hell. That succeedeth death, for naturally of its own nature it tendeth to the destruction of man, because it is a fruit of sin, and therefore must needs be the perdition, and overthrow of the soul. For sin bringeth destruction in regard it makes God angry with us, and separateth from him, and by consequence from all manner of comfort: and in regard it separateth from him, it bringeth all manner of ill, his wrath, his hatred, and ill will the greatest of all. Death (I say) properly, and of itself intendeth, and seeks to draw all those that it lays hold on to a state of everlasting unhappiness, therefore it is an enemy. So you see the second point opened. The third is, that Death is the last enemy, after which there shall be no more. 3. Death the last enemy: But I must tell you to whom it is the last, not to all. For there Not to all. are a generation of men that shall feel death to be the least of enemies, and in a manner the first. But to the Saints and those that But to the Saints. are prepared for death, and those that will use the remedy, to these, and these alone, death is the last enemy: after once they have grappled, and fought, and encountered with this enemy, they are at peace and rest; as he saith, Happy are they that die in the Lord, for they rest from their labours. There is no more toil and misery to a good man after death. And why? Because, death separateth sin from his soul, as well as the soul from the body, and so taking away the cause of unrest, it must needs take away misery and unhappiness itself. Indeed properly, Death doth it not, but the Lord jesus Christ by death. For it pleaseth him when his servants leave this world, than they are fit to enter into a place of happiness in another world, which they could not be, except they were freed from sin. Death is the daughter of sin, and with a happy patricide (as it were) at once it destroyeth itself and sin: and therefore it takes away all misery, because it takes away all sin. Therefore it is the last enemy, because it killeth the worst of our enemies, for when we are dead, there shall be no more enmity between God and us, and so no more enemy. This is the third point. The last is, that this enemy shall be destroyed. A thing is destroyed, 4. Death shall be destroyed. abolished, when itself ceaseth to be, and is taken out of the way, and when all the ill effects that it would produce, and effect or hath, are removed. So the Lord Jesus Christ abolisheth Death, he destroyeth it, that it shall never again be known in the world, or felt by his servants: and he preventeth all those evil effects that it would work in the soul for eternity, and removeth all the ill effects of it, that it hath wrought on their bodies for the present time. Death takes away a man's goods for the present, Christ abolisheth that, he giveth everlasting substance in heaven. Death takes away friends, Christ abolisheth that, he sends us to heaven, where we have more friends and better. Death brings the body to rottenness and corruption, it layeth it in the dust, turns it to putrefaction, Christ abolisheth that, at the Resurrection it shall rise again in glory. How that is done the Apostle tells us in the end of this chapter; The body shall be laid in the dust, a weak and feeble, a mortal and natural body, but it shall be clothed with immortality; This mortal shall put on immortality, this corruptible shall put on incorruption, then shall be fulfilled that saying, Death is swallowed up in victory. But this is also limited, it shall be destroyed, to whom? To those that use the remedy, those that partake of Christ, those that have put on him that is the Resurrection and the life. Thus I have laid before your eyes briefly these four things, that the Apostle leadeth us to treat of concerning death. That it is; That it is an enemy. That it is the last enemy. And that it shall be destroyed. Now I desire to apply this, and to make use of it. First, I shall be bold to play the Examiner, to search each conscience Use 1. For Examination. a little. Brethren, let the word of God enter into your souls. Ye hear that there is a death, and that this death is a sore and bitter enemy: and ye hear that to some sort of men it is the last enemy that ever they shall encounter with, and be freed from all the hurt of it, it shall be utterly destroyed. Now do so much as descend every one into himself, and inquire what care there hath been to prepare for death, to make use of the remedy against death: what time and pains hath been bestowed to seek to get that that is the only means to escape the Dart of this enemy, and that that is the only cause to procure this enfranchisement to the soul, from that that else will destroy all. A man hath not fitted himself to encounter with his enemy, when he looks after wealth, and followeth the pleasures and contentments of this life; these things will do no good, they will be rather a burden to the heart, and vex the soul, and increase the mischief, laying more sin upon the soul, and giving death darts to pierce the soul with. But when is a man fit for death? and who may encounter with this enemy with safety? I will tell ye; That man that takes the greatest care to disarm How a man may be fitted for death. 〈◊〉. Get death disarmed now. death of his weapons, to arm himself with defensive weapons against death. If an enemy come upon a man with good weapons in his hand, and find him altogether unweaponed, it is hard for a naked unarmed man to deal with him: it is hard for a man that never thought of it before, to fight with one that is skilful at his weapons. Death (I told ye) is an enemy, and an enemy that is skilful in his weapons: and the weapon of death it is our own sin. Death bringeth nothing with it to hurt a man; It findeth with us, and in us, that whereby to hurt us. So many corruptions as are in thy heart, so many weapons. So many idle words so many bad deeds; so many swords to pierce thy heart. Death maketh use of those weapons it findeth in ourselves, and with them he destroyeth, and killeth, and brings us to perdition. Now, what have ye done (beloved) to disarm death? what care have ye taken to break sin apieces, that it may not be as a sword ready drawn for the hand of death when it cometh? as Arrows in a Bow, to shoot at you, when Death layeth hold on you? That man that hath taken no care to overcome sin in the power of it, and to get himself free from the guilt and punishment of it, is unfit for death. If death come upon him, and find his offences unrepented of, unpardoned, unsubdued, he will so order those offences, that he will thrust them into his soul, as so many poisoned Darts, that will bring sorrow, and anguish, and vexation, and destruction to all eternity. Ye may see then whether ye have any fitness to meet with this Enemy, whether ye be in case to fight that battle; that of necessity ye must; for Death (as I told ye before) is enevitable. If ye have not; Get alone between God and thyself, and there call to mind the corruption of thy nature, the sins of thy childhood, of thy body, of thy mind, bring thy soul into his presence, confess thy sins, with an endeavour to break thy heart for them, and to be sorry for them, mightily crying to him in the mediation of that blessed Advocate Jesus Christ, that died on the Cross, to pardon, and to wash thy soul in his blood, and to deliver thee from the pollution of thy sins. Beg the Spirit of sanctification to beat down those sins, and subdue thy corruptions. Bestow time to perform these exercises daily, carefully present thyself before God, thus to renew thy repentance and faith in Christ, to make thy peace with God: Labour to purge away the filthiness of thy sin, and then whensoever Death cometh, thou shalt find in thyself sufficient against it, thou hast disarmed it. But if ye spend your time in pursuing profits and pleasures, and follow the vanities of this life, and either ye do not think of death, or ye think of it no otherwise then a heathen man would have done, to no purpose; ye think of it to enjoy the world while ye live, because ye know not how soon death will end the world and you, if you play the Epicures in the thought of Death, to animate you to enjoy the outward benefits of this life: to think of it to no purpose, but only to talk and discourse now and then as occasion serveth: then Death will find your souls laden with innumerable sins that repentance hath not discharged, and undoubtedly it will bring eternal perdition. Have ye thus disarmed Death? But again, a man's self must be armed, or else he cannot encounter with his enemy, What is our Armour against Death to 2. Get armour against death▪ keep off that blow? The Apostle in one word showeth us these Armours, when he saith, a Breastplate of faith, and love, and the hope of salvation a Helmet. If a man have got faith to rest on Christ alone for eternal happiness, and his soul filled with the hope of glory, and salvation through him, and then with love to him, and his servants for his sake; These three virtues will secure a man against all the hurt that death can do. Faith, Hope, and Charity, the Cardinal virtues that Christian religion requires, and commands us to seek, these are Armour of proof against all the blows of death: he that hath them shall never be hurt of Death, because he shall never taste of the second death: he hath only to wrestle with the first Death, and there is no terror, nor terribleness in that, if a man's heart be secure by these Graces. Faith whereby we depend on Christ, and on him alone for grace and salvation, bringing hope whereby we expect and look for salvation of our souls by his blood according to his promise, and working charity whereby we love him for his goodness, and his servants for his sake (If it be charity not only of the lip to speak well, but that that produceth welldoing) I say this is that makes us that death cannot separate us from Christ, but the further we are from life, the nearer we are to him, for when this outward taber nacle of our house is dissolved, we have a building with God eternal in the heavens: and death to such a man is nothing but the opening of the door to let him out of the dungeon of the world, and to place him happily in the Palace of eternal bliss. I pray enter into consideration how ye have behaved yourselves in the course of your lives, whether as Heathens, or as Christians. A man that takes no care to prepare for death, though he come to the Church from Sunday to Sunday, and partake of all God's ordinances, yet if the consideration of death be not so imprinted in him, that it become a motive to him to labour for Faith, and hope, and charity, and to endeavour to edify himself in these graces, he liveth as a Heathen or an Infidel: and when death cometh to him, it will do him more hurt, than it will an Infidel, because by how much God hath given him more means to escape, and by neglecting those means, as his sin is greater, so shall his punishment be. Secondly, if ye have been careless for to prepare for this Use 2. For reprehension. enemy; Now be ashamed of it, and sorrow for it, let your hearts now smite ye, and ache within you: Oh foolish man or woman (say) I have lived twenty, thirty, forty, fifty years, and some more; I have laboured against other enemies, if men had any thing against me, I would be sure to take order; I have laboured for the things of this life, for riches and friends, and given myself leave for to enjoy pleasures, and taken pains to do good to my body: but all this while it never came into my heart seriously to think, I must die, and after that cometh judgement, that I must stand before God's Tribunal, and give account of my ways, I have not laboured to beware of Death and of sin, nor to kill my corruptions, I have not laboured to increase in Faith, and hope, and charity; I have left myself unarmed against the last and worst enemy. Oh what folly is this, to live in the world many a long day, and never to consider, that there will be an end of all these days, and the end of those, the beginning of another life, and a life that will be infinitely more miserable than this. If this (beloved) have been any of your faults to be carelessly forgetful of your latter end, not to consider of your departure hence: if the world have so tempted you, and pleasures have so enamoured you, that you have forgotten your latter end, blame yourselves, it is the greatest of all follies. And that I may disgrace this folly, and make you ashamed of it; Consider a little. That this is to be like children; The Apostle biddeth us not to be like children in understanding: but he that forgetteth Death, and is careless to prepare for it, is a very child. A little one never thinketh he shall ever be a man himself, and maintain himself, and live in the world by his own labour, or by that he shall have from his friends, he careth for nothing but meat, and drink, and sport, and pastime: we blame their folly, and laugh at it as ridiculous, and therefore by our diligence we prevent that ill that might else come upon them. Is it not thus with many of you? ye live and build houses, and raise your names to be glorious, and to make a fair show in the world: but to get grace, and to get faith, and hope, and love, and repentance, none of your thoughts almost run that way, scarce any of your thoughts are so bestowed. Is not this to be children in understanding. Again, he is a foolish man that knoweth he shall meet an enemy, and will not prepare. If a man should hear of twenty or thirty thousand soldiers were gathered against the City, and besieged it to destroy it; He would not be so foolish, and so simple then, as to bestow himself in his trade, and to follow his business, and to give himself to merriment, but he would get his weapons, and he would look about him, help to arm the City, and to make it strong. Why do ye not consider that your soul is as a City? Death will come against it, and batter you with sickness, with pains, and at last will certainly take it, and if the soul be not prepared will carry it to Hell fire. Why will you be so reckless, and senseless to eat and drink, and labour to grow rich, to bury yourselves in earthly labours, and never think how to escape, how Death may be kept out, that will destroy soul and body? I presume you are ashamed of this folly by this time, I hope ye will go away with remorse and sorrow, for so carelessly neglecting a thing of so great importance to be provided for. In the third place therefore I entreat you, begin this great Use 3. For Exhortation. work this day. Consider (if you have not begun) the enemy lieth in wait for thee, oh man or woman, if thou be never so young, thou mayst meet with him before night, if thou be old, thou must meet with him ere long. Prepare for him betime; think what an enemy may encounter thee in the way. If a man be to travel, though he be not assured to meet with an enemy, yet he will strive to get good company, and weapon himself, he will carry his sword, something he will do, that if a thief come to rob him, he may be able to prevent the danger. Beloved, think that there is an enemy that way-laies us, as we go along in the world, one time or other he will be sure to come upon us: therefore stir up yourselves, begin this day to prepare for this enemy. How shall I prepare for Death? I told you before, it is not amiss in a word to repeat it. Get Faith in Christ, and Hope, and Charity, and Repentance. These will be means to prepare and help thee against Death. Therefore (if hitherto thou have not) lament and bewail the sinfulness of thy nature and life. Assoon as thou art out of this place, get thee into a solitary room, fall upon thy knees, lament thy sins, the illness of thy nature and carriage, rehearse thy ways as much as thou canst, condemn thyself before God, mightily cry for pardon in the mediation of his Son, and never leave sobbing and mourning, till he hath given thee some answer that he is reconciled. And then strive to get faith in Christ, call to mind the perfection of his redemption, the excellency of his person and merits, that thou mayst repose thy soul on him, that thou mayst say, though my sins be as the Stars, and exceed them, yet the merit of my Saviour, and his satisfaction to the justice of God it is full: in him he is well pleased and reconciled, I will stay on him. Lord Christ, thou hast done and suffered enough to redeem me and Mankind, thou hast suffered for the propitiation of the world, though my sins deserve a thousand damnations, yet I trust upon thy mercy, according to the Covenant made in thy Word. Thus when a man laboureth to cast himself on Christ, to lay the burden of his salvation, and to venture his soul on him, now he hath believed, this Breastplate, Death is not able to thrust through. And then, labour that this faith may work so strongly, that it may breed Hope, a constant and firm expectation grounded on the promises of the Word, that thou shalt be saved, and go to Heaven, and be admitted into the presence of God, when thou shalt be separated from this lower world. He that is armed with this hope, hath a Helmet, Death shall never hurt his head; it shall never be able to take away his comfort and peace; He shall smile at the approach of death, because it can do nothing but help him to his kingdom. And then, labour for Charity, to inflame thee to him again, that hath showed himself so truly loving to men, as to seek them when they were lost, to redeem them when they were captives, and to restore them from that unhappiness, that they had cast themselves innto. Oh that I could love thee, and thy people for thy sake, thou didst die for them, shall not I be at a little cost and pains to help them out of misery. Thus if ye labour to be furnished with these graces, than you are armed against Death; those will do you more good, then if you had gotten millions of millions of gold and silver. As you have understanding for the outward man, as you have care to provide for that, to preserve and comfort life, while you are here, so have a care for the future world, and that boundless continuance of eternity. If a man live miserably here, death will end it, if he be prepared for death, he shall live happily for ever; but if a man live happily (as we account it) and die miserably, that misery is endless. Ye mistake (beloved) ye account men happy that abound in wealth and honour, that have great estates, I say ye mistake in accounting men happy, that enjoy the good things of this life, that can live in prosperity to the last time of their age, possessing what they have gotten. If such a man be not prepared for death; Death makes way for a greater unhappiness after death. For the more sin he hath committed, the more misery shall betid him, his life being nothing but a continued chain of wickedness one link upon another, till he settle upon a preparation for Death. And in the last place, here is a great deal of comfort, to those Use 4. For comfort. that have laboured to prepare for death: though to them Death is an enemy, yet it is an enemy that is utterly destroyed. The Philosopher said, that Death is the terriblest of all terrible things; so it is to nature, because it doth that that no other evil can do, it separateth from all comfort; and carrieth us we know not whether. Death is terrible to a man that is unarmed for death; but to the poor Saints that have bestowed their time in humiliation, and supplication, and confession, that have daily endeavoured to renew their faith, and hope, and repentance, Death hath no manner of terribleness in the world: if it be terrible to a Christian at the first, it is only because he hath forgot himself a little, he doth not bethink how he is armed. If God have fitted his servants for death, he hath done most for them: if they have not riches, yet they are fit for death: if they have not an estate amongst men, it mattereth not a whit if they be fit for Death, if they be miserable here, in torments and sickness, when others have health, it is no matter, all these increase their repentance, makes them labour for Faith, and Hope, and Charity, whereby they are armed against Death. Nothing can save us from the hurt of Death, but the Lord Jesus Christ, put on by Faith, and that furnished with Hope and Charity. If God give a man other things and not these graces, Death is not destroyed to him. But if he deny him other things, and give him these graces, he doth enough for him, Death is destroyed to him. His body indeed falleth under the stroke of Death as other men's, but his soul is not hurt. Death layeth him a rotting as the common sort, but the soul goeth to the possession of glory, and remaineth with Christ; When he is absent from the body, he is present with the Lord. Nay, when the last day shall come, Death shall be utterly swallowed up, than the poor, and frail, and weak body, that sleepeth in corruption and mortality, shall be raised in honour, and in immortal beauty and glory, a spiritual body, free from all corporal weaknesses that accompany the natural body: it shall be made most glorious and blessed, even as if it were a spirit, all the weaknesses that accompany the natural being of the body shall be taken away, and it shall enjoy as much perfection as a body can, and therefore it is called spiritual: Therefore I beseech you rejoice in the Lord if your souls tell you, that you are armed against this death. FINIS. THE WORLD'S LOSS; AND THE RIGHTEOUS MAN'S GAIN. EZEKIEL 22. 30. I sought for a man among them, that should make up the hedge, and stand in the gap before me for the Land, but I found none: therefore have I poured forth my indignation upon them. PHIL. 1. 21. For to me to live is Christ; and to die is Gaine. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. THE WORLD'S LOSS; AND THE RIGHTEOUS MAN'S GAIN. SERMON VIII. ISAIAH 57 1. And merciful men are taken away, none considering that the Righteous is taken away from the evil to come. WHen I first began this verse, I did never think that all things would have been so suitable, to the finishing of it, as now I find they are. For there is no circumstance that can be required to make a correspondency between a former, and a latter handling, but is to be found in the two surveys I taken upon this Text. The occasion of handling it now, is the same that was before. I began it at a Funeral, and now at another Funeral I shall end it. The place of handling, the same as it was before. I began the former part of the verse, in this very street, at the other end of it: Now I shall finish it at this. And the time, it is the same, and every way answerable to that it was before. It was begun in a time of Mortality feared; and now will be finished in a time of mortality certain. And that there should be no part of correspondency wanting: this latter part of the verse is answerable to the former, it is but the same again in other words. In the former part there is mention of the righteous man, here of the merciful man, they are both one. In that, he is said to perish, here to be taken away, they are both the same. There, No man is said to lay it to heart; and here no man is said to consider it. Both the same. So that look upon the whole, both parts join together: they walk on by pairs two and two, as the living creatures into the Ark, Male and Female. The first pair sets forth to you the state and condition of a godly man, he is righteous and merciful: those are the male and female of Piety. The second sets forth to you the state and condition of a dying man, he perisheth and is taken away: those are the Male and Female of death. The third sets out the state and condition of a worldly man, he lays it not to heart, he never takes it into consideration: those are the Male and Female of carnal security. And that all the pairs should now be made up: the former part was handled at the burial of a good old Man: this latter now at the burial of an old and virtuous Gentlewoman: those are the Male and Female of nature. The former part, that is a complaint that the Prophet made; and so is the second; and this second is set as a Commentary to the first; this latter part is as Eve created as a help to Adam, for every word in this latter helps to expound some word in the former. The first word in the latter part tells us of the merciful man, that is the Exposition of the first word in the former part, the righteus man. Lest any man should make question who this righteous man was, that the Prophet speaks of, how we should know him, and define him, and find him; find me a merciful man, and he is truly a righteous man. The second word in the latter part is, taken away, that hath reference to the second word in the former, and it is a qualification of the harshness of the former: there it is said, The righteous man perisheth: but lest any man should scandal at this word, shall we think that he perisheth, whose life it hid with Christ in God? Shall the Scripture say that he perisheth, whose name is in the bundle of life, written in heaven? To lay aside therefore the rigour of the word, here is the Qualification, he is taken away. The third word of the latter hath reference to the third of the former too, No man considereth it. If any man ask the reason, how it comes to pass, that people should be without natural affection, that they take it not to heart, that they are not grieved for joseph, that they are not stricken with any sense of their own losses, what should be the reason of it? The reason is in this word, they take it not into consideration: They trouble not their heads, and therefore not their hearts with it. (That it may make an aggravation of that.) They were so far from taking of it to heart, that they never propounded it to the examination, and scanning of their judgement, they consider it not. So every word in the latter part is serviceable to the first. I showed concerning the first part, who this Righteous man is, how great the dignation of the Spirit of God is, that he will style holy men, that are so imperfect in holiness, yet because of their holy endeavours to walk in the ways of God blamelessly, the Spirit styles them Righteous men. Secondly, I showed how this Righteous man is said to perish: and in what sense; and how it is impossible they should perish; and why the Holy Ghost chooseth this word, which is more than death, to set out to us the death of the Righteous man. And then the last considered in particular; how it is lawful to mourn for the departure of those that are gone: how that God alloweth that, how that God blameth for the neglect of it: Men are to lay it to heart, to grieve. How far this grief is to extend. These were the heads of those things that concern the first part. I now go on forward to the second. And that is a complaint (as the former was) that the Prophet takes up over the people of the jews for their great stupidity, in that they considered not any work of God toward them; And it hath these two parts. There is the complaint he takes up over the dead: Merciful men The division of the Text. are taken away from the evil to come. And the other complaint he takes up over the living, those that 1 are living and survive them, they care not though heaven and 2 earth be mingled together, though they lose all their props whereby the earth is supported, they never consider it. I begin with the first of these. And that is; The first part of the Text. The complaint that is taken up over the Righteus man's departure. In that I consider two things; First, look to the meaning of the words. And then see, what were the motives that made the Prophet The meaning of the words. take up this complaint and lamentation: that whereas others wanted it, the Prophet should supply it, and should give testimony to their departure; The righteous are taken away. First for the meaning of the words. 1. Of the subject: Merciful men, It is a proposition, and there are three parts of it. The subject of the proposition, Merciful men. The predicat, Are taken away. The Affix annexed to it, from the evil to come. Briefly, look upon the meaning of all these, and they will all afford us some instruction. The first is the subject of this proposition; It is said here (and it varieth from the former) Merciful men. A man would wonder why he should alter the stile, except it were, because the Spirit of God delighteth to set out godly men, according to the multitude of their titles, the righteous and merciful men: otherwise the same term might have been kept in the latter part, for they are both the same in effect. He that is a merciful man is a Righteous man, and he that is righteous will be merciful: yet the Prophet varieth it, righteous men perish, and merciful men are taken away. There is some special reason of the variation. I conceive it is one of these three, or all. The first reason why he useth this word (merciful men) in the latter part is. For the greater conviction of their stupidity. They were such as were not affected with the condition, or loss of righteous and holy men; nay, they were so stupid, that they were not affected with the loss of merciful men, that is more. If there were any sense of piety, they should for God's cause grieve at the loss of godly men: but if there were any sense of their own good, there should be grief for the loss of merciful men. Generally (if it be possible to sever them) the world hath more miss of merciful men, then of righteous men: every man should mourn for their departure, and miss them, though piety and righteousness may go unmourned for. But these were come to that stupidity, that they had no sight nor sense of their own good: being a merciful man, it is likely there were many naked that he had clothed, many starved souls that he had fed; there were parched bowels that he had simpathyzed with, he used to mourn with those that mourn, to lament with those that lament. Many Interpreters would have it spoken, that Isaiah said this of himself, in regard of the persecution that he suffered, (he was taken away by the Saw:) but whether it were of one merciful man, or of all, a man would think that merciful men should not go out of the world without mourners: there are Orphans and Widows, that will mourn for merciful men, that have been relieved by them. Yet this stupidity so benumbed them, in their own senses they were so frozen, that they had no sympathy at all, neither respect to piety or mercy: Righteous men were taken away, and they looked not on that side, merciful men were taken away, and they looked not on that side neither. So it is an aggravation of their stupidity. Secondly, another reason why he varieth the word, Righteous men first, and merciful men after, is this; To show how much God honoureth the works of mercy. Though it be a glorious title (A righteous man) yet the Spirit of God will not let him go without another title, A merciful man. Righteousness is best known to God, but mercifulness to men. mercifulness is an evidence of piety and godliness. Mercy is that grace that honoureth God most, and God honoureth it most. All the high Eulogies that are given to piety in the Scripture, are specially stated on mercy: God honoureth it with large and ample promises, Blessed are the merciful, for they shall obtain mercy; It hath not the least be atitude set to it, as Basil of Seuleucia well observeth. God honoureth it likewise with an approbation, When I was hungry ye fed me, when I was thirsty ye gave me drink: and with a public approbation at the last day, in the presence of Angels and men, it is mercy that God then magnifieth, Come ye blessed, when I was hungry, ye fed me, etc. God honoureth it likewise with an excellent memorial, he always mentioneth it with honour; see it in Cornelius, see it in job, see it in other Saints, they were noted for mercifulness in the Scripture, here in this place the spirit of God, because the righteous man shall not go without an Epitaph, he makes on this righteous man a mememoriall. Merciful men are taken away. That is the second reason, that they might understand how far God honoureth the works of Charity and mercy. Thirdly, that the Prophet might instruct them, and us now, who are to be reputed, and accounted true righteous men. Those that God accounteth so. And those are merciful men. These two, righteousness and mercy, they meet in God, so they must in every Christian. They are the two ways of God (saith David) all his ways are mercy and righteousness. They are the two ways that Christ takes in the world: the first way, at his first coming, a coming of mercy, to call men to mercy; The second at his second coming, a coming of judgement, to judge the quick and the dead. So they are two ways of God, so saith Saint Bernard; They are the two feet of God, by which he walketh through the world: God visiteth men upon one of these two feet, either in mercy, or in righteousness: as they are the feet upon which God walketh to us; so they must be the two feet that we walk on toward God: Righteousness, that is one, by which we tread the way of the first Table in works of piety to God: and Mercy is the other, by which we tread the way of the second Table, in mercy towards men. So that as the two Tables kiss each other, they are enfolded one in another; the love we owe to our brethren, it hangs and depends on our love to God: the love that we show to God, is to be testified by our love to our brethren: So these two are to embrace one anothee, we must not sever them that God severeth not: according to this, others will judge of us that we are truly righteous, according to this scantling we take of ourselves. Deceive not yourselves if there be not works of Charity and mercy, flatter not yourselves with an opinion of righteousness; it is an empty name where mercy is not. So the Apostle makes the argument, He that loveth not his brother whom he hath 1 joh. 4. 20. seen, how can he love God whom he hath not seen? So likewise here, is it possible that there should be righteousness toward God, when there is not mercy toward men? It is the first of those pious instructions, that I will commend to this place. Ostentation of righteousness, there is a great deal in the world, men desire to be accounted godly men, because they can be reserved to themselves. They can get pretences of piety, and zealous they will seem to be for works of the first Table. Did God give only one Table? No: but we shall be tried by the works of the second Table; When I was hungry, ye fed me not, when I was thirsty, ye gave me no drink. Why do we make boast of piety to God, that men cannot judge of? For there is one little grain of hypocrisy that spoileth all. We may act mercy to men, but we cannot act piety: piety will show itself here; Here is the touchstone to give proof of the piety in our hearts, if it bud out in mercy: the righteous man is merciful in every kind. Where there is piety, there will not be reviling, and disgracing, and quarrelling, and contention: it is impossible that piety in the heart should be contentious, that pure and untainted liquor should pass through a filthy kennel: if there be grace in the heart, it will show itself in the hand, in the lip, in the words, in the actions, in all. It is but a touch that I give you, I know you easily guess where I am. I come not to put you in mind of what you know: or rather to put you in mind. I am not conscious to your courses, but I will tell ye what the world saith; It is a great deal of wrong done to this parish, and this place, if there be not much contention in it: and it is not upon this occasion that I heard it, for before now I never knew any one in the parish, but as the Apostle saith of the good works of one of the Churches, It is spoken of in all the world, so the strife of this place is spoken of in all the City. Here is the fruit whereby you must examine yourselves, mercy to men. If we be not those that nourish brotherly love, there will be no mercy: there is no mercy, where there are the fruits of uncharitableness, and if there be no mercy, there will be no piety. Let this therefore be the touchstone of piety; love, and peace with men, as the Apostle speaks; As much Rom. 12. 18. as is possible have peace with all men. I will speak no more of the meaning of the first part, Merciful men are taken away. It is the Commentary upon the former. The second is the Predicate of the Proposition, they are taken 2. Of the predicat, they perish. away, that hath reference to this, they perish. It is great wisdom in the Spirit of God thus to expound one word by another. That as in the body of a man, those parts that are of most use, God in wisdom hath made them double, hath made them pairs, two eyes, two hands, two ears, etc. (because these are parts of great use) that if one part fall away and miscarry, the other part may supply; if one eye be out, a man loseth not his sight, he hath another, and so in other parts: so it is in the Scripture: if we mistake one word, here is another that is more plain to lead us right in the meaning of the Scripture: for else men would have been offended: Godly men perish? That is more than to die, that that perisheth is lost. But it is plain, they are not lost in death. Perishing is one step beyond death? If it had been predicated of merciless, impenitent, unrighteous men, it might have been said so, they perish, they not only die. But what hath the righteous done? who ever perished being innocent? Who ever suspected and dreamt, that it was possible for merciful men to perish? Here cometh in the interpretation: No, be not deceived; It is a word frequently used in the world, carnal men think so: but they perish not, they are but took away. Ye see how one word helpeth the other: so this word giveth us assurance of the meaning of this Scripture, and of the state and condition of a merciful man, he perisheth not, though the Atheists of the world think so: he perisheth not to himself, for than beginneth his happiness, when death cometh: though they perish to men's memomoriall and remembrance, there is no remembrance of the wise Eccles. 3. man, more than of the fool (saith Solomon) that is, worldly men, that mind the world, and their bellies, they take no more to consideration, when a righteous man, a wise man dieth, than a fool; that is, an impenitent man, though I say they perish to the memorial of the world, they perish not to God; not to the fruition of his happiness, for Death is but a porter, a bridge to everlasting life, then beginneth their glory: Heaven that was begun before in a mystery, than it is set open to them literally and personally. They perish not because they are taken away, there is the proof of it. A man that is removed only from an Inn, no man will say that he is lost. That that is transplanted from one soil to another, doth not perish. A graft or scion, though it be cut off, and it is to have a more noble plantation; It is so far from perishing, that it is more perfect, it is established in its nature, it is set into a better. There are but one of these two interpretations of perishing, and neither of them can befall a godly merciful man. Either it is a passage from a being, to a not being: and so the Beasts when they die, perish, because their souls are mortal, as well as their bodies: it is no more a living creature, there is no more life in it, it resolveth to its first principle; the soul it is nourished as well as the body, there was a being before, but now there is a nullity of being, in respect of a living creature, there is nothing liveth. Here is a perishing from a being, to a not being. Again, perishing may be a passage from a being to a worse being: so an impenitent man when he dieth, he passeth from life to death; yea, to an eternal death, to a worse being; that is a perishing, and a proper perishing, that is worse than to be lost. It is better to have no being, then to have either of these. But in neither of these senses the righteous man perisheth: he hath a being, and a well-being after death. His soul hath a real being with God in happiness, his body hath a being of hope, though it be in the grave; Nay, it hath a real being of happiness, as it is a member of Christ, in regard of the mystical union. So in no sense he perisheth, he is but took away, he is but removed, it is but Exodus, but transitus: his death is not a going out of the Candle, it is but a translation, a removing of it to a better frame, it is set upon a more glorious table to shine more bright. The word is well expounded in the 11. Hebr. concerning Enoch: whereas in the fifth of Genesis, the Scripture saith, Enoch walked with God, and God took him; in the Hebrews it is said, he was translated. In the one, he was taken away, that is, in respect of the world; In the other, he was translated; that is, in respect of heaven. They are taken away; that is, from the place of misery, the Dungeon, the prison, to a place of glory and happiness. They are taken away from the house of clay, to the house Eternal, not made with hands, in the heavens: they are translated upward, that is meant in this. So that there are two observations in this. First, That Piety and Mercy excuseth not from death. Observation. Godliness itself freeth not a man from death. Death it is that end that is propounded to all men. The bodies of godly men are of the same mould and temper, of the same frame and constitution as other men, their flesh is as frail, their humours as choleric, their spirit as fading, their breath as vanishing, they owe the same debt to nature, to sin, to God, to themselves and their own happiness. They are bound under the weight of the same Law, the statute law is; It is appointed to all men to die once. It is well said, to die once, for the impenitent man dieth twice, he dieth here by the separation of his soul from his body, that is the first death; and there is the second death that succeedeth that; the death of the soul, by a separation of it from God, which is far worse. But righteous and merciful men die once; the first death seizeth upon them: It is appointed to all: It is the end of all flesh; in one place: It is the end of all the earth, in another place: It is the end of all living, the end of all men, even merciful and godly men are brought within the compass of this law of Nature, to yield up this debt & due. Righteousness excuses not, it frees not. It is a law that bindeth one as well as another. As Basil of Seuleucia observeth, though Adam was the first that sinned, yet Abel was the first that died: Adam committed the transgression, the elder son was Cain, the second Abel, in the course of nature the eldest should have gone first, but Abel, righteous Abel, that was the moiety, the half of his comfort, and the greater half, though the younger: Adam sinneth first, and yet righteous Abel dieth first. He gives the reason to be this, because God would let us see in the Portall of death, the table of the Resurrection, he would show us the linnaments of the Resurrection in the first man that dieth, that righteous Abel is taken away, that we should be assured that he was but translated, there was hope of the Resurrection confirmed even in his death. But yet that is not all; the reason (I conceive) that is more proper to this is: righteous Abel dieth first, to show that even righteous and merciful men must not expect immunity from death, and from suffering tribulation in this world; it is the condition that befalleth Abel the righteous, as well as Cain the Pharisee; It belongeth to faithful Abraham, as well as to Apostatising Demas: to beloved jacob, as well as to rejected Esau: to meek Moses, as well as to cursing Shemei: to Deborah the Prophetess, as well as to usurping Athaliah: to devout josiah, as well as to impious Ahab: to tenderhearted David, as well as to churlish Nabal; to the humble Publican, as well as to the vaunting Pharisee. It is the law and rule that is set to all, there is no exemption: righteousness, piety, and works of mercy, then do not exempt. For if they could exempt, how should piety have the reward? when should godliness come to the full recompense? It is Death that makes way to the hope of reward. And if it be so, that righteousness excuseth not, than neither honour, nor strength, nor beauty, nor riches, can excuse in the world: for these are of far less prevalency with God than piety. So the Argument standeth strongly, if job died that was a merciful man; if Abel was taken away that was a righteous man, look to other conditions: then Caesar, that is, the Princes of the world shall be cut off, their state and pomp shall not keep them: then Croesus, that is the rich men of the world, shall die, their purse and plenty, shall not excuse them: then Socrates, that is, the prudent and learned men of the world, their wisdom shall not prevent it: then Helena, that is, the Minions of the world, the decking of their bodies, and their beauty, and painting shall be fetched off, they will expose them to death, they shall not free them: then Samson, that is, the strong men of the world, those that are healthy, of able parts, likely to outlive nature, their strength shall not excuse them: that no man should glory in any thing without, Neither the strong man in his strength, nor the wise man in his wisdom, or the rich man in his wealth, but if he glory in any thing, to glory in the Lord. Though we must not boast ourselves of piety, yet as the Apostle saith, ye have compelled me. If a man may boast of any thing, it is of piety, that is, rejoice in this if God have made a man a vessel of mercy, and an instrument of doing any good: but otherwise to boast of it, even that shall be the stain, and further disgrace of it: for righteousness itself excuses not from death; all are subject to the same law, that is the first observation, Merciful men are taken away as well as others. Secondly, there is a difference in the manner, though they be subject to death, yet it is a subjection under another subjection: Death is made subject to them, they conquer Death. So both stand together, they die, and not die, because their death is but a translation, but a removing. There are two persons, two men in every penitent and godly man; there is somewhat of a righteous man, and somewhat of a sinner; somewhat of the flesh, and somewhat of the spirit: so according to these two, both laws are kept: the Law of commination, that is kept, thou shalt die the death; there is the reward of sin; the law of promise, that is kept, thou shalt live for ever; there is the reward of righteousness. Mortality giveth the reward to sin, immortality to piety. Though they die, they are but taken away. The word implies these two things; First, it implies that their death is but a temporary death. Taking away is not a final translation, it doth not imply a nullity. Death, though it cut the knot of nature, yet not of grace. It is true, there is the sharp Axe of Death, there is no knot so Gordian, but it will cut it asunder. It is a great knot that was first knit between the body and the soul, it cutteth that asunder. It is a sure knot, which is the Conjugal knot between man and wife, it cutteth that asunder. There is a natural bond and union between Parents and children, it cuts that asunder. There is a civil union between friend and friend, it cuts that knot asunder, it takes one friend from another. But there is the mystical union between the head and the members, between Christ and the Church, it cannot cut that knot asunder. But look as Christ's body in the Grave, it was not deprived of the Hypostatical union, so likewise the body of a Saint, when it lies in the grave, in corruption, it is mellowing for immortality, and eternity: yea, than it enjoyeth the benefit of the mystical Union, there is somewhat of a member of Christ that lies in the grave: that dust that the body of a Saint is resolved into, it is holy Dust, because that mystical Union is not cut asunder; Death cutteth not that knot. It perfecteth the mystical Union in respect of the soul, and it is but an interruption of the manifestation of the union in respect of the body, it is never severed. As the Husbandman hath some corn in his ground, and some in his Barn: the Corn in his ground is of no less value and account, then that in his house and Barn; Nay, it is of more, for that that is in his Barn shall not multiply, so many bushels he putteth up, and so many he receiveth, but that which is in the ground multiples, therefore it is in as great account. So it is with God. There are many bodies of the Saints walking on the earth; and those that are laid in the grave, that are sown (as the Apostle saith) for immortality. The bodies of the Saints in the grave, are of no less account with God, than those which walk up and down in the world, and glorify him with works of piety: why? the body is sown to immortality, there is still somewhat of Christ. That is the first thing it implies; They are taken away, it argues that their death is temporary. Secondly, it showeth it is deliberate, that their death is not sudden. For there is a difference between these two, to be snatched away, and to be taken away. Impenitent men when they are taken away in judgement, they are snatched away in displeasure. The godly man, God takes him away, removeth him, it is as gentle a word as could be used, there cannot be a better word to express it in our translation, then for God to take him away. job and Moses expressed it so, and so Isaiah here, to show that Death is never sudden to the merciful and righteous man, why? because he is always prepared. It may be sudden in respect of others, but not to himself. The stroke of Death may be the same to a righteous man, as to an impenitent man, they may both fall by the prevalency of the same disease, the same duration of sickness, the same warning given them, the same sympathy; but there is a difference in regard of the suddenness. If it be a sudden stroke that overtakes an impenitent man, than it is two ways sudden; even a premeditated death is sudden to him, because he is not prepared: sudden death cometh not to a prepared man, because he looks for it: it may (as I said) be sudden to others, but it is not to himself, why.? because he expects Death, he dieth daily, he dieth in his thoughts, before he dies in act, he dies in meditation, before he dies in passion: I die daily, saith the Apostle, Death when it came to the Apostle, it found him dying, it could not come suddenly to him; Death finds him setting open the doors: therefore though it seem sudden death, it cannot be sudden, because he is taken away: the stroke of Death may be sudden, but the issue of death is not sudden: the stroke may be sudden to his body, but not to his mind; because he fitteth himself still for it. There is the deliberation implied in the word, his death is not sudden, in that he is prepared: God awaketh his heart to make him look for it, therefore when Death cometh though sooner or later, it doth but take him, it snatcheth him not away, that is the meaning of the second. The third word is, the extent of this act, from the evil to 3. Of the extent: from the evil to come. come: that is a word that is not specified in the former part: it makes both this and that the more full: it makes a greater demonstration of God's goodness: he is not only merciful in taking away, but he takes away from that that is evil, he takes from a bad estate to a better. An evil that is present, that is simply so: an Evil for the time to come, God takes righteous and merciful men from both. That I may lay a fit path for my proceeding in it, Saint Austin devideth the nature of Evil well to those two heads: there is the Evil of doing, and the evil of suffering, that is, the evil of sin and of punishment. The first of these, the Evil of sin, is opposite (saith Aquinas) to the increated good. The second, the Evil of punishment, is opposite to the created good. God takes away merciful men from both these. First, from the Evil of suffering. Two ways he is taken from 1. From the evil of suffering. that. He is taken away from the Evil of suffering, that he shall not see it, and that he shall not undergo it, and endure it. First, that he shall not see it, that he shall not be a spectator: That he shall not see it. that is one part of taking away. For righteous and merciful men have tender affections, and yearning bowels, when they see Gods judgements extended over any place or person, they sympathise with them, they weep with those that weep, and mourn with those that mourn. God takes them from this sorrow and mourning. It hath always been accounted one part of the happiness of a godly man, to be taken from the Evils of the place he liveth in. God takes josiah from the evil to come. Saint jerom showeth it well in Nepotian, he makes this as an Argument amongst others, that his departure was a comfort and happiness to him, because (saith he) Nepotian is happy that he sees not those Evils, and calamities, and miseries that are now come on the Church that we see. Nay, not only in the esteem of godly, and righteous, and Christian men, but in the esteem of the Heathens it was accounted a happiness to die before a man see the miseries on the place he wisheth well to. Virgil in the eleventh of his Aeniads, bringeth in Vandal, making a lamentation over his son Pallas that was slain; after many tears that were shed over him, and doleful words that were passed: the Poet bringeth in his wife, and saith, it was her happiness to die before him, that she saw not this misery: the Poet accounted her happy that she died before, and saw not the misery that was brought on that place, and her husband. In his esteem than it is one point of happiness, to be taken away before that Evil come upon a place we wish well too. He expresseth himself in another place, in the first of his Aeniads, They are happy that die before their Country, before they see the ruin of that. Therefore it must needs be a great happiness for a Christian to be taken away before misery come upon the Church. Here is one respect the Lord hath, he takes them away that they do not see the Evil he bringeth on a place. Secondly; That they should not suffer it, that is a further degree That he shall not endue it. and a greater. So we see that it is the happiness that is entailed on other servants of God; Though it is not a course that God always constantly keepeth: sometime he suffereth godly men to live, and to be swept away in common calamities, as the Plague, Famine, Sword, and the like, even righteous men perish in these times, that is the course that God sometimes takes. On the other side sometime he takes this course, that he will preserve them in the midst of danger, he will keep them alive: he sendeth calamities, and plagues, and yet he preserveth the righteous. So in the Revelation, he commandeth the Angel to seal his servants on the forehead, when he poureth his curses on the Earth: so in the ninth of Ezekiel he speaks to the man with the slaughter weapon, to Ezek. 9 mark those that mourned, to pass them by: So in the 12. Exod. he commandeth the blood to be sprinkled on the posts of the doors, that Exod. 12. the Angel may pass by: So God when he seeth his mark the blood of the Covenant on the head of his servants, he passeth them by in common calamities: sometimes I say he takes that course. But he is not tied to one course always: sometimes, he takes away his servants from the Evil to come, he doth not suffer them to have the sorrow of seeing, or feeling of it. God when he intendeth to smite the Earth with plagues and curses, he will make this way for his course, he will remove the obstacles, the Saints that are the impediments; they hold Gods hands, they wrestle by prayer, they prevail by humiliation, they cast down themselves, and stand in the gap: that he may unwind his hands of this burden, of the prayers of his servants, he removeth them by death, he saith to them as he did to Moses, let me alone that I may destroy them. And then, as it is with the Husbandman, when the corn is gotten into his Barn, he burneth up the stubble: till the Wheat be gathered, the Tares are not turned up. God will not pour his plagues until he have removed the impediments, those that are merciful men, when they are taken away, he poureth down his judgements. Therefore he takes them away, that they may not see it, nor suffer it, that is the first. Secondly, he takes them from the Evil of sinning, that is a 2. From the evil of sinning. That he shall not see sin committed by others greater blessing, and in two senses from that. He takes them from it, that they shall not see sin, for that is a great Corrosive to a godly man. It was one point of David's grievance, that he saw wicked men suffer; I humbled my soul with fasting, and I behaved myself as one that mourned for his Mother. David humbled himself even for his enemies, when they were afflicted, that was one part of his sorrow. But the chief part of his sorrow was to see them commit sin, Mine eyes gush out with rivers of tears, because men keep not thy law; That was a great affliction. Therefore that they may be eased of that evil, God takes away merciful men, that they shall not see sins committed; they are offensive to chaste eyes. He takes them to heaven, that their ears may not be filled with hellish blasphemies, and damnable oaths that overburthen the ground, that ring their peals in every street, as a man passeth by: there is no hearing such things in heaven. That is one thing, he takes them away, that their eyes may not be glutted with beholding extortions, oppressions, murders, contentions, revile, and other sins in the world. It is a great ease to a godly man to be taken out of evil times: when God leaveth him in times and places that are evil, he shines as a light: when God takes him away, he hath the reward of his sorrow: it cost him grief to see it, therefore to reward him, God takes him away, that he may not see sin committed. Secondly, God takes them away, that they may not sin That he shall not commit sin himself. themselves: for heaven is a place as of no sorrow, so of no sin: though we be unsatiable of sin now, then there is an end put to it. It pleaseth God so to deal, in his providence to order it, that sin brought in Death, and Death carrieth out sin: that as a skilful Chimmicke distilleth an Antidote out of poison, so doth God, Death that was the reward of sin, God fetcheth the translation out of it to eternal happiness: the Mother, sin, brought forth Death, and Death the daughter carrieth out sin. That is it that is the great comfort of a man in death: as now I shall cease suffering, so here is my comfort too, I shall cease sinning: though my purposes and endeavours be bend upon piety, yet I am overtaken; I could not tread so straight, but I did often tread awry; now there shall be a new plain path provided for my feet, there is no sin in heaven. That is a great point of wisdom, that God destroyeth sin with the body, and raiseth the body again without sin: if the body should live always, how should sin end? sin will not be rooted out, as long as we are in the body; while we carry about us this vale of flesh, we shall carry about us also another veil of sin: therefore saith Epiphanius, God dealeth with us, as a skilful householder with his house. Look as it is in building an old house, if there grow a Figtree, or Ivy out of the house, that it spread the root through the chinks and partitions of the wall, a man that cuts down the Figtree shall not profit, for it is so fast rooted in the wall, and in the chinks, that either he must pull down the wall, or else it will not die; Therefore a wise man will pull down his house, and root out the Figtree, and then set up stones, and and there erect the house beautiful, and so both are preserved: he hath his end in both, both the house is rebuilt, and the Ivy consumed and rooted out. So it is in case of sin, there is the house we carry about us, the building, the temple of our body, the house is man himself, sin is the figtree, it is such a figtree as insinuateth itself between every chink, and partition in our nature; there is somewhat corrupt in every faculty of the soul, and it showeth the fruit in every part of the body, that is an instrument of sin: it hath so wound itself in, that the figtree cannot be destroyed, cannot be pulled out, except the house be dissolved, there must be a pulling down of the Temple: therefore God in wisdom, by Death he takes the temple, the house in pieces, and then the figtree may be pulled out; and then he erects the wall of that house more glorious then before it was thrown down, while the figtree was in it, while sin was in it: it is raised up without it; that is that the Apostle saith, Corruption shall put on incorruption, and mortality shall put on immortality, the body that is sown a natural body, it shall be raised a spiritual, it is sown in dishonour, it shall be raised in glory. God therefore takes them away from the evil of sin, he dissolveth the body, that he may purify it, and clothe it with immortality, that it may be a purer body, then when it was first presented in nature at the first Creation. We see hereby what those good things are that Death bringeth; It bringeth immunity from the evil of suffering: God takes away merciful men, that they see not, that they suffer not. And it bringeth immunity from sin, that they do not see it, that they do not commit it. The use is a Pillar of confidence, not to be afraid of Death: Use. who would fear that which makes for his perfection, that is the means of his translation to happiness? And in respect of others, not to mourn for them that are taken away out of this world, as those that are without hope: they are not taken away but translated: they are removed for their advantage, for the better. Elijah was removed from earth to heaven in a fiery chariot, shall Elisha weep because he enjoyeth him not? No, he is taken from earth to heaven. joseph was sold into Egypt, but it was to be a Ruler, God intended that: it is the same reason, God translates us out of the world, to give us the end of our hope, even the salvation of our souls; Shall we mourn as men without hope? God takes them out of a valley of tears, shall we mourn unsatiably for those that are taken out of the valley of tears? let us not bring their memory to the valley of tears; they are passed it. God takes them from evil to good, to the best good, the good of immortality, and eternity, the good of the enjoying of God, of that that eye hath not seen, nor ear hath heard. It is true, that when we see any impenitent man die, any man die in his sins, there is just cause of mourning. That was the course that David observed: he lost two sons, Absolom a wicked son, he mourned for him; he lost the child that was begotten in adultery, for the life of which he prayed; he mourned not for the child's departure: and Saint Ambrose giveth the reason well, he had a good hope and assurance that the child was translated to a better estate: he doubted of Absolom, he died in his sins, therefore he mourned for him, for his death, not for the child's. So when we see any die in his sins, there is cause then of tears, and of excessive tears: then David crieth, Absolom, oh my son, my son. But if there be good evidences of a Saint translated to glory, shall we mourn as men without hope? As Saint jerom speaks to Paula mourning for her daughter; Art thou angry Paula, because I have made thy child mine? (He bringeth in God speaking thus) dost thou envy me my own possession? my own creature? It is true, for the state of an impenitent man, he hath his good things here, and his evil to come after, there is cause of mourning, for that he is translated from good to ill; his heaven is in this world, his heaven is in his treasure, in his riches, in his chests, and upon his table; and as he enjoyed a heaven here, so he must not look for it after, there is a place of another condition, his heaven is here, his hell after. But the penitent and contrite, his ill is here, and his good after, his hell is in this world in suffering, and in mortifying the flesh, in wrestling with sin, in encountering with tentations, here is his hell, and his torments, but after cometh his heaven, and his bliss, so he is translated from bad to good, he is taken away from the evil to come. So here is the meaning of all. I have showed first the meaning of the three phrases. The second thing I propound is this; What the Prophet bemoaneth, Quest. and makes lamentation for, and these merciful men: for if they be taken away from evil present, and evil to come, evil corporal and spiritual, sufferings extraordinary, plague and famine; sufferings ordinary, sickness and tentation, if it be so that no sin shall fall upon them to destruction, no tentation fall on them to destroy them here, much less afterward; if they be taken from all these evils, how cometh the Prophet to make lamentation, that merciful men are taken away from the evil to come? for he speaks it mourningly. It is one sufficient reason, he mourneth over them because others Answ. did not. But there are two reasons that are more special. There is the loss of the godly man for the present when he is taken away, that is a thing to be lamented; And the danger of the world, in respect of the loss of a godly man. First, the loss of a godly man, that is a great punishment that The loss of a godly man, a great punishment to a place. God sendeth on a place, there is a great loss to those that survive. The loss of their example: they shine as lights, there is a Taper, a Candle taken away; Ye rejoiced to walk in his light, saith Christ, to the jews, concerning john, there was a light not only of john's Doctrine, but of his example, whereby those that heard him walked. There is the light of grace set up in the life of the Saints of God: they are as a Taper to guide us in the paths of mercy and piety that they tread in. job was set up a light of patience: Abraham of faith: Cornelius of Charity: and so every grace that the Saints are eminent in, they are set up as so many lights. When the light is gone, is there not a great loss to have a candle put out? Though they enjoy their light, we lose it, the benefit of their example and society, their advice and counsel. Oh the experience of the Saints, bring a great deal of good to their acquaintance: I am in this affliction, I remember that you were in the same case, how did you carry yourself? It is a great matter to build upon the experiences of the Saints of God. We lose many benefits by losing of a Saint. He is not only beneficial in his example, but in his prayers. He is one of the Advocates of the world, that pleads with God, that stands in the gap. Abraham was a strong Advocate for Sodom, and so was Moses for Israel, and so was Aaron, and so other Saints in their time. The Saints while they live in the world, there is a great deal of power in their prayers to withhold judgements: and is there then no loss when they are taken away? When a Saint is removed, a Pillar is removed, a Pillar of the house, and of the Earth, and must there not be danger when the Pillar is gone. They are the Corner stones: when a Corner stone falleth, there is a great deal of trash and rubbish falleth with it. There is a great deal of discomfort upon the fall of a Saint. When God removeth godly and merciful men, there is a loss every way: to the Church, to the State. The Church loseth a member, the State a Pillar: godly men lose an example, wicked men lose an Advocate, poor men lose a Patron, all men lose a comfort. That is the first thing the Prophet bemoaneth in the loss of righteous men. First, it went to his heart that the world should be left empty of piety, and all those virtuous examples, that God should cut off those precious Plants, those that are looking-glasses for us to see ourselves in, and that pitch of perfection we should breathe after, and aim at. That is the first thing. But that is not all: for there was impendant danger when they were gone. It is a prognosticating of some evil to befall a place, when God takes them away. If Noah enter into the Ark, the world may expect a deluge. If Lot be out of Sodom, let it look for a shower of fire and brimstone: God himself expresseth himself by the Angel that he could do nothing as long as Lot was in Sodom; he had a commission not to rain fire and brimstone while Lot was there, while Lot's person and prayers were there: assoon as Lot was gone, there cometh a cloud of Judgement, and in that a shower. So the Saints when they are translated into the Ark; when they are taken from the earth as Noah was, (Noah was to ascend from the earth to the Ark) when Lot is gone to the City God provided for him, the City of refuge, than we may expect one Judgement or other, for they are means to hinder, and keep them from being poured out. That is the second thing in the loss of righteous men. They are taken away for their good, but for our ill: we have lost the benefit of their example, the comfort of their society, and now we may fear that Judgements will come plentifully: for merciful men are taken away from the evil to come. So I have done with the first part of the Complaint. I will be very brief in the second: that is, over the living, no The second part of the Text. man considereth it: this is truly to be bemoaned. There is a double extent, first of the Act, they consider not; And then an extent of the person, no man considereth. This Act, hath a great latitude. It is either an aggravation of the former, they lay it not to heart, nay, they do not take it into consideration: or else it is a rendering a reason of the former; they lay it not to heart, because they bethink not themselves. Consideration is an act of the judicial part of the understanding, as incogitancy is a rocking of reason asleep, a shutting of the door of reason. Neglect, that is a negligence of due care to be taken: on the other side, inconsideration or incogitancy that is a neglect of the due course of reason, due pondering of a thing. A man is said not to consider, that scanneth not, that examineth not the cause, that lays not the effects and consequences together, that compareth not one thing with another. So that it is thus much now, they considered not; that is, they pondered not in their hearts, they examined not according to the rule of reason; they looked not to it what should be God's meaning in taking away merciful men from the evil to come; they looked not forward to the time to come, nor backward to the time past, they were altogether inconsiderate. It is a great sin, and a fruit of sin, and a cause of all sin. Inconsideration a great sin. It is a sin in itself, for God hath given man Reason to use upon all occasions, to consider God's works, and his own works, and those things that befall others and himself. The true improvement of Christianity is the exercise of consideration, That exciteth a man to repentance. David lays it as a ground, I considered my ways, and turned my feet to thy testimonies. A man never repenteth that considereth no●…●…is ways. The want of consideration keepeth a man freezing, and settling on the dregs of sin. It is a fruit of sin, of the first sin: incogitancy bringeth security, that rocks reason asleep; then passion hath her scope, A fruit of sin. when reason governeth not. It is the true punishment of the first sin, and the fruit of it, because reason is decayed in man by sin, reason was then unrectified, reason grew irregular. Nay, it is the cause of all sin. We can resolve no particular sin to any other principle but this, that men consider not before A cause of sin. they commit it. The reason why men go on in excess and riot, and continue in drunkenness, is nothing but this, they lay it not to heart, they look not forward, what will be the issue and event, they consider not the account they are to make to God, they think not that God is providing a cup of deadly wine, and that all must appear before the judgement seat of Christ. The reason why men's desires of the world, and of living here are so in larged, it is the want of consideration of what is the happiness of heaven, of the promises that God hath made. There is no sin but it is resolved into this case. So here it is, that the Prophet complaineth of the want of consideration, When merciful men were taken away, they considered it not; to sympathise, to prepare themselves to what God would do after he had removed these, that when he had removed the obstacles, that then he would pour his wrath upon them. Secondly, there is another extent of the Word; that is, of the subject, of the person. No man. It argueth the neglect to be general. A man would have thought, that upon the mention of the first word, Merciful men are taken away: the mourners should go about in the streets; the poor Orphans should weep, because they have lost a Patron: No such matter, no consideration on no hand: that is a wonder: had the merciful man no wife? no children? no friend to mourn after him, when he was buried in the earth? was there no well-willers to him, that had benefit by his piety to mourn for the righteous man? was there none like to himself? one righteous man will mourn for another. What is this then, No man? If they would not regard the piety of the godly man or merciful, when he lived, me thinks when he died there should be some consideration. A Mountain as long as it standeth, men take no great notice of it: but if fall, all eyes look upon it. The Sun when he is in his strength, there are few eyes that look on it; but if it come to an eclipse, every man getteth into his Turret. Generally men delight to look upon those Stars, that in their opinion they think are fallen. All these the godly man is. He shineth as a star here, as the Sun in his strength after, he is as a Mountain, as a Beacon upon a Mountain, more glorious. The Mountain, and the star falleth, 〈◊〉 Sun is in the Eclipse, Merciful men are taken away, and no man considereth it. I will not say it is to be taken in the full extent, it implieth not a nullity, but a paucity. As in that place in the Psalm; There is none that doth good, no not one. The Prophet doth not imply, that there was not one godly man at all, but so few that they could hardly be numbered; a great paucity. So here, No man considereth; that is, those that considered, were so very few, that there was hardly notice taken of them, they were hardly in the compass of a Number. Nay, it is twice noted, No man, no man, to show it was almost a nullity; there is not any, not any; that is, they were exceeding few. What is the reason? Because they were not acquainted with the rule, and way of piety, therefore they mourned not. If piety were within, it would sympathize without, as there is like rejoicing, so they would sorrow together. We are not to think, but they had natural affection, though it were almost cut off: it is likely if any of their kin were taken away, they would mourn: If a Father or Mother were taken away, the most impenitent man would have tears; though not for sin, yet for losses and crosses: then there are those that would cry with Elisha, My father, my father, the Chariots of Israel, etc. If a brother or a sister were taken away, I doubt not but there are those that would follow with the voice of lamentation, Alas my brother, alas my sister, woe is me for my brother jonathan. We have tears for brethren. Further, if it were but a child that were lost, a man would be sure to find tears for them, and sigh a long time after, and would say with David; Oh Absalon, my son, my son, would God I had died for thee my son. All conditions that live find tears in men's eyes, and consideration of their departure, only the godly, and the righteous man findeth none. Here is their stupidity. Can there be a greater stupidity, then to make a man die twice? as they die the death of their bodies, so to make them suffer a death in our memories; as they perish to the world, so to perish also in our thoughts and meditations. We owe God so much, we owe piety so much, we owe the memorial of many so much, we owe ourselves so much, as to take it into consideration. And yet no man considereth. This is the fault which we may examine ourselves of. For if we now make reflection of all this upon ourselves, we shall find a conformity with out times. There is never a word of this Scripture, but it is true now. I will not take the parts in order. First, we cannot deny that evil is to come upon this place. Nay, it were well if it were to come: it is come already: it hath overtaken us. If we load the earth with the evil of sin, it is impossible that God should forbear long. The evil of sin that surchargeth the earth must be unloaden again, by this burden, by the burden of punishment: one burden must justle out another. Evils there have been impendant, that we have seen. Evils there are now present, that we begin to groan under: and no man can tell where that evil will stay. There is evil present, and evils to come, because our evils are still multiplying: the beginnings of sorrows, and sufferings, and fears; God grant it may stay. But our state and condition is like them in this, that they are yet impendant. We see the heavens grown black, judgements are a ripening. When ye see the sky red, when ye see the sky black, judgement is beginning, not only beginning to bud, but it beginneth to spread and enlarge itself. Thus far there is a correspondency. There is evil that we have cause to fear and suspect, yet further to come on this place. Secondly, there is a conformity with the other too, in our negligence. The world sendeth forth men now void of natural affection. It was never so before. For if before they neglected others, yet they were careful of themselves. But men now desperately neglect their own salvations. There is no respect to God, no pity of others, no not of themselves. I do not wonder that men heretofore considered not, when they loved their lives better than their sins, because they had some sensible taste of that that was temporal, when they loved their lives better than heaven. But now men love not their lives best, but their sins better: for though their lives be in danger, yet their sins are kept. It is an admirable thing to consider, how every way we are given to plenty, to riot, to security, notwithstanding God cometh near, and bringeth his judgement even to the door, and makes it swell. He forbeareth a long time, to try us with mercies, and then he takes a severe course. Where shall men see the face of an alteration? our lives are the same, our delights the same, our vanities and follies the same; we keep the same sins still, as if we were bend to provoke God further, to see what he will do. That is an evident sign we consider not for what purpose God sendeth his plagues, we consider not what he doth, when he takes away others for our example; none lay it to heart, and take it into consideration, it swimmeth not in his brain. We begin to tremble, and we think ourselves well, if we provide a country house: but God hath beset us in the Country, and in the City. There will be no flight but to repentance, there is the City of refuge: and there is no way to repent but by consideration: these must be taken to heart before there can be amendment, and till there be amendment, there will be no removing of judgement. It is plain then that we are conformable in that part of the Text. And in the first too. That merciful men are taken away, experience showeth it daily: they are taken so frequently, that there is hardly any left: they are not only taken away, but swept away. And if there were no other proof, this representation, this sad spectacle before our eyes, that is an argument to make the proof of the conformity of the first part of the text with us. In the text, there is mention made of a righteous man, of a merciful man. The Spirit of God bringeth in all the parts by pairs. It is fulfilled in the solemnity, and occasion of this day: by pairs God calleth us to piety, by pairs he giveth us spectacles of mortality. I thought I had come to do the duty for one, to perform the solemnity of one Funeral: but after, I perceived I was called to do the office for two. It was not so from the beginning, it falleth not out so every day. Here is the true proof that these are the times of mortality: set the pairs any way, and we shall see that there is none free, none can secure himself from the stroke of death. One, a virtuous ancient Gentlewoman: the other, a grave learned Minister, but of younger condition: here are both ages took away, and both presented: not only so, but here are both conditions of life, and both presented together; and here are both sexes, and both presented together, to teach us, that no sex, no condition, no age can secure themselves. I will smite the Shepherd (saith Christ, foretelling the Disciples what should befall them.) Here is the smiting of the Shepherd, and the sheep too: Put both together, and I believe this place cannot send such another pair. For the one, He was the most eminent for his place; For the other, she was the most eminent for her piety. I was not acquainted with the conversation of either, and therefore I shall not speak much: and the information I had, it was not much, for it was needless: I may save a labour for both: for if I speak any thing false, ye are able to refu●…e me; if I speak any thing true (as all must be true that is spoken here) yet ye are able to prevent me, and I can say nothing that ye know not. For the one; I hear that he had the report of a man that was conscionable in the discharge of his place. And all that I shall say of him shall be only this; there is cause that ye should take to heart his death. For what is the reason that in this little Parish, that is as healthful as another. (But God is wonderful in his ways, and we must not search into the judgements of God) that it is not full eight years, but there have three succeeded, that have been commended to this place, and have died one after another? Is it so that ye kill them with unkindness? the world saith so I tell ye. I know not, but this I am sure of, that there have been too many unkind passages: where the fault is, yourselves know. But this is to be taken into consideration, that God removeth them from ye, as if ye were worthy of none. If God send us these helps and Lamps that waste themselves to shine to us, and to break and dispense to us the bread of life, shall we not give them encouragement in their studies, that they may go on quietly and peaceably? A word is enough for that. Howsoever some of ye would not suffer him to rest, God hath taken him to his rest. There is more might be said, but I will not say too much. For the other, since I came from my house, I had information. At my first footing in the Parish, they said she was as good a woman as lived. At my first footing in the house, they said she was a very good woman. Those that have lived in the Parish, they testify, that she was a woman most eminent for her piety and virtue. Shall she want a memorial? I asked of those that have known her of old, they say, she was a righteous woman for the righteousness of piety, and a merciful woman for the righteousness of mercy. She had respect to both tables, to her duty to God, to her Neighbour. For the mercy of charity, she was good to the poor: she was a lender to those that were in necessity, and a giver too. For the mercy of pity, she was very compassionate to those that were in afflictions, she sympathized with them, visited them, and comforted them. For the mercy of peace, in time of contention, she laboured to set all strait, she had a soft answer to pacify wrath. She was a merciful woman, and God hath given her the reward, hath taken her to his rest. She was a lover of peace, he hath taken her to the place of peace. She was one that studied happiness, and he hath taken her to a place of happiness. He hath taken her from these evils that we are reserved to, and that we may fear. That is the difference between a godly and an impenitent man. Impenitent men, if they be taken away, they are taken to further evil, if they be left alive, they are left to further evil. Merciful men, if they be taken away, they are taken away for the eschewing of evil: and if they be left on the earth, it is for the diverting of evil. They divert them while they live, and shun them when they die. As they labour to honour God in their lives, so God gratifieth them in their death, he takes them to himself. This consideration, and occasion, is a proof of the Text. As it is proved in all the Text, let us disprove it in ourselves, that this word may never go in the course it lieth here, but in a contrary course. That righteous men perish, and men do lay it to heart (let it be said so) and merciful men, though they be taken away, yet there are those that take it into consideration. I have done with the last part, and with the occasion. FINIS. THE GOOD MAN'S EPITAPH; OR, THE HAPPINESS OF THOSE THAT DIE WELL. 2 TIM. 4. 7. I have fought a good fight, I have finished my course, I have kept the faith. VERSE 8. Henceforth is laid up for me a crown of righteousness, etc. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. THE GOOD MAN'S EPITAPH. OR, THE HAPPINESS OF THOSE THAT DIE WELL. SERMON IX. REVELAT. 14. 13. I heard a voice from heaven, saying unto me, write, Blessed are the dead which die in the Lord, from hence forth, yea, saith the spirit, that they may rest from their labours, and their works do follow them. THe Scripture will afford us many Texts for Funerals. Me thinks there is none more fit, nor more ordinarily preached on then two: and they are both of them voices from heaven. One was to Isaiah the Prophet. He was commanded to cry. The voice said, Cry. Isa. 40. 6. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof, is as the flower of the field. You will say: That is a fit Text indeed: So is this here; A voice from heaven too. But Saint john is not commanded to cry it, as Isaiah was: he is commanded to write it. That that is written is for the more assurance. It seemeth good to me (saith Saint Luke in his preface to his Gospel) Most excellent Luk. 1. 4. Theophilus, to write to thee of those things in order, that thou mightest know the certainty, etc. It did not please God for many generations to teach his Church by writing. The Fathers before the flood he did not teach by writing. They lived long: their memory served them in stead of books: and they had now and then some Divine revelations. They needed no writing. But after that the days of man grew short (as they did in the time of Moses the man of God: the days of our years are threescore Psal. 90. 10. years and ten: then (I say) when the days of man came thus to be shortened, it pleased God to teach his Church by writing. And although, the whole will of God, all things necessary to salvation be written, yet God did appoint some special things above all others to be written, some passages of divine truths. As that same history of the foil of Amalek in the wilderness, Scribe hoc ad monumentum, saith God to Moses, write this for a memorial in Bxod. 17. 14. Isa. 8. 1. a book. So God commandeth Isaiah, to take to himself a great roll, and to write in it with a man's pen. So to Ezekiel: Son of man, write Ezek. 24. 2. thee the name of the day, even of this same day, the king of Babylon set himself against jerusalem this same day. And Saint john (to go no further) though he was commanded to write this whole Epistle, and all the Visions he saw, yet there is some special thing, that God in a more special manner would have him to write. And here is one; Write this same voice: this voice that came down from heaven, write it. Though that writing addeth nothing to the Authority of the Word. For the word of God is is the same Word, and is as well to be obeyed, and as well to be believed, when it is delivered by tradition, as when it is by writing: yet notwithstanding we are to bless God that we have it written. How many Divine truths have been turned into lies? And how many divine Histories have been turned into fables, when things have been delivered by tradition from hand to hand, and from man to man? Tradition was never so safe a preserver of Divine truths. We are to thank God (I say) for the whole Scripture, for every part of it: for whatsoever is written, is written for our learning, Rom. 24. 2. that we through patience, and comfort of the Scriptures might have hope. But what comfortable thing is this, that here Saint john is commanded to write? Write, what? Blessed are the dead that die in the Lord, so saith the spirit, they rest from their labours, and their works follow them. In the which you have five things; First, you have a Proposition. Dead men are blessed, Blessed are the The division of the words. dead. Now, because this is not generally true, therefore Secondly, you have a Restriction: all Dead men are not blessed. But 1 who are blessed then? they that die in the Lord. There is the Restriction. 2 Thirdly, you have the Time from whence this blessedness beginneth. 3 From henceforth, blessed are the dead that die in the Lord. Fourthly, you have the Particulars wherein this blessedness consists. 4 It is in a Relaxation of their labours; and a Retribution of their works, they rest from their labours, and their works follow them. Lastly, you have a Confirmation of all this. It is confirmed first 5 by a voice frm heaven; A voice from heaven said write. And then it is confirmed by the Spirit of God; Even so saith the spirit, they rest from their labours. You must not look that in this shortness of time, I should go through all these. And I do not intend it. It may be only the first and second. I pray let me take some time to speak of the occasion of our meeting. I would do all within the hour. I begin with the first. Dead men are blessed. Blessed are the dead. Observation 1. Blessedness, is a thing that every man desireth. He is no man, but a monster, that would live wretchedly. Every man desireth to be blessed. But that thing which we all desire in common, when it cometh to be determined, most men mistake it. Some place blessedness in riches. And some place it in honours. Some place it in pleasures. And some place it in health of body. And some place it in civil virtues. What need I tell you more? S. Austin in his Aust. lib. 19 de Civit. Dei. 19 book DeCivitate Dei, telleth us of no fewer than two hundred fourscore and eight several places of blessedness. All determined in this life. To let them pass. Blessedness consisteth in the enjoying of the sovereign good. That same sovereign good is God. We enjoy God both in this life, and in the life to come. From hence there is a double Blessedness. A double blessedness. Distinguish them as you will; Whether you call one Beatudo viae, the other Beatudo patriae, as some do. The Blessedness of the way, and the Blessedness of the Country. Or whether you call one Beatudo spei; the other Beatudo rei. The Blessedness of expectation, or the blessedness of fruition. Or whether you call them (as usually you do,) The Blessedness of Grace here, and the Blessedness of Glory hereafter; It mattereth not in what terms you distinguish them, but so we know this, have one, and you are sure of both. There is none have the Blessedness of Glory, but such as were first Blessed in the state of Grace. And there is none Blessed in a state of Grace, but shall be Blessed in the state of Glory. There is a threefold condition of a Blessed soul. It is here in the body, (as long as God pleaseth) But than it is from the Lord. It is with the Lord, but than it is from the Body. There is a third Condition, when it shall be in the body again, and with the Lord for ever. Then is the full consummation of bliss, when this same body of ours shall be raised up, and made like the glorious body of Phil. 3. 21. jesus Christ. But our Blessedness in this life, though we have here a comfortable fellowship with God, yet, because that it is not per speciem, it is not by sight, it is but by faith, we walk by faith and not by sight. 2 Cor. 5. 7 Because while we are here (though we do see the face of God in the Mirror or glass of the Gospel, yet because) we are absent from him, as he is objectum Beatificans. Because here the tears are not all wiped from our eyes, and we have not yet a full rest from our labours, nor a full reward for our services. Therefore our Bessednesse here it is nothing (to speak of) in comparison of that Blessedness which we shall have hereafter, when the soul is separated from the body, and is with the Lord. Therefore (saith the Apostle) I desire to be dissolved, and to be Phil. 1. 23. with Christ, and this (quoth he) it is melius, it is better: Better? Yea, it is multo melius, it is much better: Yea, it is multo magis melius (you must bear with Saint Paul's incongruity of speech) it is much more better to be with him. If our hope were only in this life of all 1 Cor. 15. 19 men, believers, the children of God, were most miserable. But the hope of our immortal life, is the life of this mortal. There was some little glimpse of this light, even amongst the Gentiles, (such as did believe the immortality of the soul.) One of the heathen Poets could say, No man is blessed till death. Croesus' the Lybian (a man happy in his great achievements) asked Solon; Pray (quoth he) tell me, what man dost thou think happy? He named one to him, (Tellus) a man that was dead. But (quoth he) whom else dost thou think happy? He named two brethren more, that did a work of piety to their Mother (it were too long to tell you the particular story) and they were dead, I think them happy, quoth he. Croesus' began to be angry, that he himself should not be thought a happy man. Am not I happy? Oh (quoth he) I take thee for a great king, but I account thee not happy before death. Croesus' grew to misery, and then he cried out, Oh Solon, Solon, etc. Here we have a word, a voice from heaven: and the Word confirmed by the Spirit: and we have testimonies of Scripture: and we have some little glimpse of this light from the Gentiles: yet notwithstanding, flesh and blood will not be persuaded of this, that dead men should be happy, that there is a happiness in death. There are many things they have against it. First, say they, Death is an enemy. It is very true, Death is an enemy, the Apostle calleth it so. The last enemy that shall be destroyed is Death. And, say they, it is a terrible enemy. It is very true, and of all terrible things the most terrible: yea, and nature abhorreth it exceedingly. See it in any creature that liveth: Mark if every creature would not use legs, wings, hooves, horns, tusks, beaks, or whatsoever thing it is wherewith God and nature hath armed it, to preserve life. Solomon saith it (but he saith it in the person of a carnal man, as he doth many things by Metaphors in his book of Ecclesiastes.) That a living dog, is better than a dead lion. Eccles. 9 4. Satan is a liar, and the father of lies, but yet notwithstanding that word of his was a truth, Skin for skin; yea, all that a man hath Job 2. 4. will he give for his life. Vita dum super est, benè est, said Moecenae, when he lay grievously sick of the Gout, So long as life remains, it is well enough. You have one man that liveth in extreme poverty, eateth no bread, but the bread of affliction, yet he would live. You have another man that carrieth about him a diseased body, the arrows of God sticking fast in him, and the venom of them drinking up his spirits, by some sickness; yet he would live. You have Job. 6. 3. another man, that hath a rotten name that stinks while he liveth, yet he would live still. Yea, and not only wicked men, do make many base shifts to live (they have their portion in this life; no wonder therefore they do it) but even God's best children, that look for a better life than this, when this is ended, are not willing to part with this life if they could keep it: Do you not remember how David pleaded for life; Oh let me live, that I may praise thy Name: oh spare me Psa: 119. 175 Psal. 39 13. Isa. 38. 18, 19 a little before I go hence, and be no more? Hezekiah turneth his face to the wall and wept, oh shall the grave give thanks unto thee? or shall the dead celebrate thy praise? No, Vivens, it is the living, it is the living that must praise thee, as I do this day. I know indeed that sometime you shall find some of God's children, wishing for death, job, My soul hath chosen strangling, and Job 7. 15. Num. 11. 15. death, rather than my life. Lord I pray thee (saith Moses) kill me out of hand, and let me not see my wretchedness. Elijah, when he fled from jezabel for his life, Lord (quoth he) take away my life, for I am not better than my fathers. He was not willing that jezabel should 1 King. 19 4. take away his life, but he would have God to take it away. You know jonah his pettish mood that he was in, when he would deeds think to know what was better for him, than God himself doth; Lord, take I beseech thee, my life from me; for it is better Jonah. 4 3. for me to die, then to live. These men of God, they were sons of men, they had their passions as other men have; and passion was never good judge between life and death. I know again, that there is a question made by job; Wherefore Job 3. 20. is light given to a man that is in misery, and life to the bitter in soul? Such a man I confess, that hath bitterness of soul, he may happily seek for death, as for treasures, and be glad when he hath found the grave. But let God be but pleased a little to allay that bitterness, let him but lap up that bitter pill in sugar a little, and then he will like life well enough. Why do we all this while go from my Text? Surely there be so many voices upon earth against it, that if there were not a voice from heaven to say, Blessed are the dead, that die in the Lord, we should scarce believe it. But then if the dead be blessed, why do we not die, that we Quest. may be blessed? There is such a like Question of Scipio in that same book of Answ. Tully's, Somnium Scipionis. Scipio asked his Father, when his father had told him of those glories that the soul enjoyed in immortality: Why (saith he) do I tarry thus long upon the earth? why do not I hasten to die? The scholars of Eugesius, when they heard their Master dispute of the immortality of the soul, went and laid violent hands upon themselves, that they might go to that immortality. And so Cato Vticensis after he read Plato's books of the Immortality of the Soul; made away himself. Many such examples there have been. And I find oftentimes in your bills many that have laid violent hands upon themselves, some that cut their own throats, and some that hung themselves. I pray give me leave a little to speak upon this. Saint Austin tells me of five causes, for which persons do usually lay violent hands upon themselves. The first is this. Some do it to avoid some shame, or some Five causes of self-murder. dishonour, or misery, or beggary, that shall befall them. Thus did Achitophel, when he saw that his counsel was defeated, he went home and hanged himself: Thus have many done to avoid 1 shame and dishonour. Alas poor wretches; While they seek to escape temporal punishment, they run into eternal, like our fishes in the Proverb, Out of the frying-pan into the fire: into hell fire, where the worm dieth not, and where the fire never goeth out. Secondly, some have done it to avoid the terrors of a guilty 2 conscience. Thus judas, troubled in conscience, after he had betrayed Christ, he went and hung himself. Poor wretch; He had more need he had lived, that he might have healed that sin of his by repentance. This is not a way to expiate thy sin, this is a way to increase it. judas when he killed himself, he killed as wicked a man as was upon the earth, and yet he shall answer to God, as well for that nocent blood of his own that he spilt, as he shall for the innocent blood of the Son of God that he betrayed. Thirdly, we find some that have done this to avoid some villainy that they feared should be offered them. As for example. 3 Pelagia a noble Lady, that we read of in Ecclesiastical stories, when she was followed by some barbarous soldiers, that would have abused her, she speaking nothing but, never a villain of them all shall touch me; threw herself over a bridge, and drowned herself. Some of the Fathers do little less than commend her for this. Saint Augustine condemns her, so should I. For, why should she that had done no hurt, do hurt to herself? why should she to escape the hands of the Nocent, lay violent hands upon herself that was innocent? Our chastity of body is not lost, when the chastity of our mind remaineth inviolated. Fourthly; Some have done this to purchase to themselves a 4 name of valour. Rasis in the book of the Maccabees did thus. And if there were no other thing in the world to show that book to be Apochriphall Scripture, this is enough, in that the Author of that book commendeth Rasis for it. It is not valour for to fly a danger: it is valour to bear it. If any example can be alleged to this purpose, that of Sampsons' may. But Saint Austin he answereth. The Spirit of God secretly commanded him to do it. And we may verily believe it: for if the Spirit of God had not commanded it, yea, and assisted him in it too, he had never done that he did, in pulling down the house upon himself and the Philistims. Lastly, some have done it, or they might have done it, because 〈◊〉 Blessed are the dead. Some will die, that they may be blessed. Poor wretches; They that deprive themselves of this life, may not look for a better when this is ended. I will not judge particulars, I leave them unto God. But in the general, considering that life is God's blessing: it is he that giveth it, and it is he that must take it away. Considering that man is not lord of his own spirit. Considering that God hath set us here in our stations, and we may not move out without leave from our General. Considering that we are set here to serve God, and we must serve him as long as he will, and not as long as we will. Or specially considering that God hath forbidden us to kill others, therefore forbidden us much more to kill ourselves: therefore surely (except God's mercy be greater than I can give warrant for) they that die thus, die eternally. And we had need beseech God with all earnestness of spirit, to keep us from such a fearful temptation as this: for they that die thus, die not in the Lord, and therefore cannot be blessed: for my Text saith it of no other, but of those, Blessed are the dead, that die in the Lord. This is the first point. I come to the Restriction. Die in the Lord. It may be construed two ways, the preposition is Ambiguous: Observation 2. What it is to die in the Lord. Rom. 16. 1. for the Preposition many times in Scripture signifies In Domino, or propter Dominum. As Rom. 26. 1. I commend unto you Phebe our sister, that you would receive her, in Domino, in the Lord; that is, for the Lords sake, as becometh Saints. And in the twelfth verse of the same Chapter, Salute the beloved Persis which laboured much in the Lord; that is, laboured much in God's cause, for the Lord. So again, Say to Archippus, look to the ministry that thou hast received In Domino; that is, for the Lord, for the Lords service, for his work. I might give you many more instances. There is one place most pregnant, Eph. 4. 1. I Paul a prisoner in Domino; so saith the vulgar Latin, and so is the Greek interpretation, In the Lord. What meaneth Saint Paul? A prisoner in the Lord, what is that? A prisoner for the Lord, a prisoner for the Lords cause. And thus you may take the word here in the Text, Blessed are they that die, In Domino; that is, such as die in causa Domini: and thus judicious Beza, (to whose judgement I attribute much in translations) he readeth it so, Blessed are the dead, qui moriuntur causa Domini: and then in his Annotations, propter Dominum. And if you take it thus, than the Martyrs only are blessed. That Martyrs are blessed, the Church of God is so far from making a question, that they set it down as a Rule, Injuriam facit Martyri qui orat pro Martyr; A man doth wrong to a Martyr, that prays for a Martyr, their blessedness is so sure: for, He that loseth his life for my sake, and the Gospels, shall find it, saith Christ. If he loseth a temporal life, he shall find an eternal. If he lose a life accompanied with sorrow, he shall find another life that is with joy, such joy as cannot be conceived, such joy as shall never be ended. Precious in the eyes of the Lord is the death of his Saints. There are two things (saith S. Bernard) that makes the death of a Saint precious: the one is a good life before; the other is a good cause for which he dieth. A good life will make it a precious death: but a good cause will make it a more precious death. But that is the most precious death, that hath both a good life before it, and a good cause coming next. The Martyrs are blessed, but they must be such Martyrs as suffer for the Lord, be sure of that, or else they are not blessed. There be some that would be accounted Martyrs (a great company of such we have had of late) that have died for broaching of treason, and some for sowing of sedition; some for absolving subjects from the oath of Allegiance, some for attempting to blow up Parliament houses. Such as these are not Martyrs. It is not the punishment, it is the cause that makes the Martyr. Our blessed Lord himself, that never did evil was crucified between two evil doers; there was an equal punishment, there was not an equal cause. It must be the cause that we must look to, if we look to be blessed. But I cannot stand upon that. Here is the first interpretation: To die in the Lord, is for the Lord. But there is a second, and that is more large, Die in the Lord, that is, die in the faith of the lord Salute Andronicus, and junius my fellow prisoners, which were in the Lord before me, saith S. Paul; that is, that were Believers, that were in the faith before me. And (to let pass many other places) if there be no resurrection of the dead (saith the Apostle) than we that are asleep in Christ, etc. If 1 Thes. 4. we believe that jesus died, than those that sleep in jesus shall he bring with him, etc. And again, He shall descend from heaven with a shout, and they that are dead in Christ shall rise first. Now what is it to die in Christ in a large sense? I will tell you. He that would die in Christ, first he must die in obedience. There are many works of obedience, that we are to do. 1. To die in obedience. Our last and greatest act of obedience, is to resign up this same spirit of ours willingly, cheerfully into the hands of God that gave it. If we have not attained to that strength, that some have done; that is, to live patiently, and die willingly, yet we should labour to attain to thus much strength, to live willingly, and to die patiently; So as Christ may be magnified in my body (saith the Apostle) Phil. 1. I pass not, it makes no matter, let it either be by life or by death. When we have done the work that God hath set us to do, we must be gone: and thus must every one say with himself; Lord, if I have done all the work thou hast appointed me to do, call me away at thy pleasure. Here is the first. In obedience. Secondly. Die in repentance. I remember what Possidonius said 2. In repentance. of Saint Augustine, a little before his death, that it was necessary that men when they died, they should not go out of the world, absque digna & competenti resipiscentiâ, without a fit competent repentance. He himself did so, for he caused the penitential Psalms to be written, and they were before him, as he lay upon his bed, and he was continually reading those penitential Psalms, and meditating upon them with many tears: he died even in the very act of contrition. I do love to see a man cheerful upon his deathbed: but I do more love to see a man penitent. There is a day indeed, when God will wipe away all tears from our eyes; When that cometh, than he will wipe away these tears of repentance too, these tears of godly sorrow: But the Lord grant he may find me with teaees in mine eyes. Thirdly; Die in faith. Indeed if ever Faith had a work to 3. In faith. do, it hath then a work to do, when all other comforts in the world fail us, and friends go from us; then faith, to lay hold on the promises; I know that my Redeemer liveth, and that I shall rise again at the last day, and be covered with my skin, and shall see God with these same eyes. Thus faith. And then fourthly. Die with Invocation, calling upon the name 4. With prayer. of God. Thus have all the Saints of God done, continually commending of their souls to God in prayers. Saint Paul would have us commend our souls to God in well-doing. And it is a necessary thing every morning we rise, and every night we go to bed, but especially when we see some harbingers of death sent unto us, then to have nothing to do, but with our blessed Lord; Father, into thy hands I commend my spirit. And with Saint Steven, Luke 23. 46. Act. 7. 59 Lord jesus receive my spirit. And next to this, let me put in also, Mercy, Charity: Die forgiving 5. In charity. one another. Thus our Lord taught us to do, when he cried out, Father forgive them, for they know not what they do. And Saint Euke 23. 34. Acts 7. 60. Steven taught us to do so too; Lord lay not this sin to their charge. And then lastly, (for I cannot stand upon these things) there 6. In peace. must be a death in Peace. Peace with God: Peace with our own consciences, and Peace with all the world. And now the man that dieth thus; dieth with willingness: Dieth in repentance; dieth in faith, dieth with invocation, dieth in charity, dieth in peace, this man dieth in the Lord, and such a one is blessed. They that would thus die in him, must live in him. A man cannot How to come to die in the Lord. be said to die in London, that never lived in London. A man cannot be said to die in the Lord, that never lived in the Lord. If thou dost not live in obedience, in faith, in repentance, in invocation, in charity, 1 in peace, thou canst not die in these. A man must first live the life of the righteous, before he can die the death of the righteous. And then again, if a man would die thus, He must be well acquainted with death: grow familiar with him by meditation. 2 Many things more I might have said to this purpose, but I am loath to transgress the hour. I have done with that. Give me only leave now to speak in a few words unto the present occasion. You have brought here (beloved) the body of your wellloved neighbour, Mistress S. H. late the Wife of your late reverend Pastor Doctor▪ R. H. to be laid up together with her Husband, in hope of a blessed and glorious resurrection. It is long since that I did in this place perform this service at the burial of his former Wife, a woman of whom I may not speak, for though I hold my peace, the very stone here in the wall will say enough of her: and you that know her, cannot but assure the truth of it. I am entreated to perform now, the like duty to the second Wife. And I was easily entreated to do it: for that name of brother and sister, that was usually between us for many years continued, may very well challenge of me, any duty I am able to perform. I am straitened in time, and I cannot speak what I would: and I do perceive already by this that I have spoken, that if I should speak much more, my passion would not give me leave. Let me tell you one thing amongst many others, it is a thing extraordinary, and it is for imitation. The Virtuous woman in the last of the Proverbs, is commended for many things; Amongst others this is one, She doth her husband good, and not evil, all the days of her life. And mark it I pray you: It is not all the days of his life, and yet peradventure some woman might be thought a good woman, that doth that, but she may perhaps outlive her Husband. A virtuous woman will do him good, and not evil all the days of her life: And for this amongst many other things, I do commend this virtuous Gentlewoman. I may almost say with the words there in the end of that Chapter; Many daughters have done excellently, but thou surmountest them all. So I may say, many women peradventure have done excellently in this kind, but I do not know of any one that ever hath done the like to her Husband. I pray you hear it. Her Husband had a brother that lived in Portugal at the time of his death, who was there married, he had there three children at least, two sons and a daughter. This virtuous good Woman would give herself no rest, till she had these children out of Portugal: she got the two sons hither. And what was her care? (here is another excellency of hers) her chief care was for their souls. What did she? or rather what did she not, to win those children from Popery (in which they have been brought up) and to bring them to the true service of God? She obtained it, she got it. When she had done that, won them to our religion, she had not done all: one of these had a desire to exercise some Merchandise by Sea. She furnished him to the Sea, she furnished him with money for his adventures. The other she bound Apprentice here in the City to an honest trade: and she hath given them a liberal child's portion, I may say so. A child's portion, that they may thank God (and I hope they will have the grace to do it) that they had, I do not say such an Aunt in law, but such a Mother. Here was not all. She sent for the Mother too; she was but sister-in-law to her Husband: she sent for the Mother, she sent for the Daughter: they were here. She clothed them; she fed them some months: and if she could have won them to our religion, she would have maintained the Mother while she had lived: she would have brought up the Daughter, as her own child: But that could not be done, it was a work beyond her strength. You see here a virtuous Woman, that did good to her Husband, not all the days of his life, but all the days of her life: To the very last day of her life, she never did cease to do good to her Husband in his kindred: and I think I may say, that she was more careful of his kindred, then of her own. But this is not all. This kindness you will say was showed to her Husband's kindred. Hear a little more therefore. She knew that there were many Ministers that had a great charge of children, and peradventure would be very glad to have some of their children taken off of their hands. She hath given to the putting out of five Ministers children, to bind them Apprentices, fifty pounds. She knew that there were some poor persons of the Palatinate here, which stood in necessity; She hath given to the relief of them, twenty pounds. She knew that there were many poor souls, that lay in Turkish slavery. She hath given for the redeeming of them, twenty pounds. Nay, yet more; She considered, that her Husband was sometime a poor scholar in the University of Cambridge. And she considered too, that, there are many Ministers Widows that lived well, while their husband lived, that are fain to crave relief (the greater is the shame of some men) when they are dead. She hath therefore given five hundred pounds to purchase lands, and with this land to maintain, partly two Scholars in the University, from their first coming thither, till they be Masters of Art. And then with the residue to maintain four Widows, that have been the Wives of honest preaching Ministers. Zacheus, his offer was, but half of his goods. Lord, half of my goods I give to the poor. For aught I can perceive and understand, above half of her estate she hath given to charitable uses. I say no more of her. These works of her will praise her in the gates. She died in the Country. And I am sorry that I had not information (as I did desire) of her behaviour in her sickness. I have it not: I can say nothing of it: but thus much. It was not possible, that such a creature, that lived thus (as we know she did) in obedience to God, in repentance, in faith, with invocation of God's mercy, in Charity, in Peace, but that her death was blessed. She that lived in the Lord, no question but she died in the Lord, and she is blessed; for Blessed are the dead, that die in the Lord. God Lord teach us to number our days, that we may apply our hearts to wisdom; and grant that as we grow in years, we may grow in knowledge of thy truth, in obedience to thy will, in faith in thy promises, in love toward thee, and toward our neighbours for thy sake, that when we come to the end of our days, we may come to the end of our hope, the salvation of our souls; through Jesus Christ: to whom with thee oh Father, and thee oh holy Spirit, three Persons, but one true and immortal, and only wise God, be given, both from us, and all thy creatures in heaven and in earth, continual praise, honour, glory, dominion and power, now and for evermore. Let all those that hear the word of God depart from iniquity. Now the God of Peace, that brought again from the dead our Lord jesus; the great Shepherd of the sheep, through the blood of the everlasting Covenant, make you perfect to do his will, working in you that which is pleasing in his sight, through jesus Christ. Amen. FINIS. THE CHRISTIANS CENTRE; OR, HOW TO LIVE TO GOD. PHILIP. 1. 20. Christ shall be magnified in my body, whether it be by life or by death. 2 COR. 5. 15. They which live, should not henceforth live unto themselves, but unto him which died for them, and rose again. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. THE CHRISTIANS CENTRE; OR, HOW TO LIVE TO GOD. SERMON X. ROME 14. 7. For none of us liveth to himself, and no man dieth to himself: for whether we live, we live to the Lord: and whether we die, we die unto the Lord: whether we live therefore or die, we are the Lords. THese words contain an Argument or reason which the Apostle useth, to The sum of the words. prove that the weak Christian should be borne withal, and that men should not judge, because of the difference of meat amongst them. He showeth that they did not with the neglect of the knowledge of any truth keep themselves ignorant in this particular: but it was their weakness. The strong should bear with the weak, and the weak should not censure the strong: the reason is, because they agree in one end: they propound one general end to themselves, that guides them in all their actions, they walk in one way, and in one path, and therefore they should in these things agree together. The general end at which they all aimed in their doings is the Lord: He that eateth (saith he) eateth to the Lord, and he that eateth not, to the Lord he eateth not; that is, still he propoundeth God as his end, and the pleasing of God in his actions, as the rule of them. That he may prove this unto us, that they stand thus affected, both of them, notwithstanding this difference, he bringeth in this as the general reason, whereto every particular of their lives may be reduced: All their life is ordered by the Lord: they live to the Lord, they die to the Lord, so that whether they live or die, they are the Lords; Therefore all their particular actions are to the lord Whether we live, we live to the Lord, and whether we die, we die to the Lord. Now this general reason he propoundeth two ways. First, Negatively, None of us liveth to himself, and no man dieth to himself. Division. Secondly, Affirmatively: which consisteth of two parts. Their duty to God. God's acceptance of them, and protection over them. Their dutieto God, if we live, we live to the Lord, and if we die, we die to the Load. God's acceptance of them; Whether we live or die we are the Lords. That which we shall now insist upon, is the former part, the negative expression, and proposal of this general reason; None of us liveth to himself, and no man dieth to himself. Now, when the Apostle affirmeth this of the believers of those times, he therein intimateth thus much; that it is the course of believers Explanation. None of us in all times; It is a duty belonging to all others, of which they must make account, not to live to themselves, but to the Lord. Therefore though he speaks generally here, yet there is in his speech a kind of particular universality: a generality with a restraint. He saith none of us: he saith not none in the world live to themselves, for there are many in the world live to themselves, and not to the Lord: but none of us: none of those that we rank ourselves with, that are in the condition of believers: none of those concerning whom we speak in this question: none of us live to ourselves. Life, in general, is nothing else but that power whereby we act or move. As we read Gen. 2. God breathed into man the breath liveth of life, and he became a living soul: he gave him the power whereby he acted. The acting of this power is the exercise of that life, whether the action be of the mind, or of the body. And so, as there is a double life, there are two sorts of actions of life: there are natural actions of a natural life, and there are spiritual actions of a spiritual life. When the Apostle speaks of living, he intends both these. We live not; that is, we do not the actions of life, whether natural or spiritual, to ourselves, but to the Lord. No man liveth to himself. By himself, he meaneth not only a man's person, either soul or to himself. body: but all those advantages, that conduce, to the well-being of a man. No man of us so ordereth the actions of his life, with reference and respect to ourselves, as the uttermost end: we do not make our own welbeeing, or welfare, the uttermost end of our actions: None of us live to ourselves. You have the sense and meaning of the words; which being a pattern to other Christians: a thing which the Apostle supposeth, is or should be in every believer: it giveth us this point of instruction, whereupon we shall insist at this time. That is. No believer, none that are in Christ, should make themselves, the end, Observation A believer is not to make himself the end in his Actions. in their actions. None should live; that is, spend their time and strength and endeavour, aiming at no higher end than themselves. No Christian should so spend his time, as to seek himself only in the actions that he doth; None of us liveth to himself. But here it may be objected (for the clearing of the point) Object. May not a Christian seek himself in the things that he doth? When they do good things, that which God commandeth, that they may avoid the punishment: when, being encouraged by the promise of a reward, they perform the actions of obedience, do they not herein seek themselves? They seek the avoiding of evil to themselves, and the obtaining of good for themselves: and doing thus they live to themselves. To this we Answer. We must consider, ourselves two Answ. A double consideration of ourselves. ways. First, in subordination to God. Secondly, in competition with him, or opposition against him. Consider a man's self in subordination to God: so a man may How a man may seek himself. seek himself; that is, he may seek his own good: though not as the uttermost end, wherein his thoughts rest, yet he hath this encouragement. Self-love is a plant of Gods own planting in the heart Self-love lawful. of man: and he will not have any man root out that that he hath planted: Grace drieth not up the fountain of nature: It doth but turn the stream into a new channel: it guides it the right way. When a man is renewed by grace, and sanctified, he is the same man in his faculties▪ he doth his actions better than he did before; and all that he did before, he doth them to a better end. It is impossible that the will of man should incline to any thing, but as he conceiveth it good, and good for me: now there is no man can conceive a thing as good for him, but he must conceive it as good and suitable to him, suitable to his welfare and condition. The law of God forbiddeth not this, but establish it, and commendeth it, if it be rightly ordered. Thou shalt love the Lord thy God, with all thy soul, and with all thy strength, that is the chief: notwithstanding thou shalt not hate thyself: thou shalt love thy nighbour as thyself: subordinate to the love of a man's self must be the love of his neighbour; and subordinate to his love of God, must be the love of himself. Thou mayst love thyself, but in a degree inferior to God. Thou must love thyself in God, and seek thy good in God, and not in thyself: therefore it is that God in the Scripture hath set promises and threatenings one opposite to the other. Now it is lawful for a man to be drawn to obedience, or driven from sin by any argument that God useth in his Word. When God threateneth punishment, shall not men be awakened? the Lion roareth, and the beasts of the Forest tremble. When God promiseth: here is the act of Faith to receive this promise, and to believe it. Herein jesus Christ the Author and finisher of our faith, is set as a pattern for us: he set before him the joy. It is lawful for a Christian herein to imitate Christ: I speak this for their sakes, to allure them by encouragements from the Word: that howsoever the avoiding of sin by threatenings is an action of self-love, without the love of God; yet these two may stand together in a due subordination one to another, a man's love to himself, and love to God: to love God more than himself, and so to seek all good in God, and in the way leading to him. Secondly, take man as he standeth in competition, and opposite to God, in matter of will and desire. In this case a man must not love and seek himself, but God. When a man seeks good to himself in a way displeasing to God; herein he must not seek himself; for he must live to God, and not to himself: when his thoughts and desires, and affections, are carried for himself principally; this is against the rule: this is not the state of a Christian, of a believer, thus to seek himself in any thing contrary to God, or in any thing above him. Thus you have the opening of it. And it shall appear to be a truth by these reasons. For a man to live to himself: that is, to do the actions of life with respect to himself, not to others, and to God. It is The Observation proved by reason. First, a dishonour to God. Secondly, injurious to Christ. Thirdly, dangerous and hurtful to a man's self. First (I say) it is dishonourable to God. It is the greatest dishonour Reas. 1. It is dishonourable to God. the creature can do to the Creator, to exalt himself, to make himself his end in the actions he doth. It is to make a man's self a God, and to make God an Idol. For what is that incommunicable glory that God will not give to another. but this, to make himself his end? It is a glory proper only to God. He made all things for himself, Prov. 16. 4. Mark how these two agree well together, that that, that is the efficient cause, should be the final cause too: that as God is the maker, so he should be the end of all things: and as that that giveth being to the creature it is out of itself, so likewise that that should quicken and act the creature should be out of itself. When a man therefore propounds himself as his end, he is said in that to make himself God. Those false Apostles, Phil. 3. 20. it is said of them, that they made their belly their god; because this they propounded as their end, how they might advantage themselves in the world, how they might feed and delight themselves, and exalt themselves, and serve not God. This is to bring God below a man's self, making God an Idol, and himself God. I say therefore it is the highest dishonour that the creature can do to God. Secondly, it is the greatest injury that he can do to Christ, to Reas. 2. It is injurious to Christ. Phil. ver. 19 live to himself. Christ may say truly, and more properly, and fitly to us, than Saint Paul could say to Philemon, Thou owest thyself to me. We owe ourselves to him by all rights, especially by that great right of purchase: he bought us to himself, he redeemed us to himself; You are bought with a price, (saith the Apostle) 1 Cor. 6. 20. therefore glorify God in your spirits and bodies, for they are Gods. They are his, and not your own, because he bought them, bought them when you were slaves, and had enthralled yourselves, therefore you owe yourselves to him, he hath purchased you to himself. In the old Law, the rule was, that if a man had bought another, either out of captivity, or the like, he was to demand all the work and service, that this man could do, all his time and strength belonged unto him that bought him, for he was his money, therefore he might exact of him the uttermost he could do for his service, for he bought him. Much more Christ, that hath bought us from a worse slavery, from a slavery under the power of darkness: and bought us with the greatest price, even with the effusion of his own blood: He hath redeemed us (saith Saint Peter) 1 Per. 1. 18. not with silver and gold, but with his own precious blood; a price far above that, if a man should give all his wealth. Now when Christ hath bought us for himself, we are become not his money, but his blood; therefore all that we have, and are, is due to him, because we are his. If we have any good in the world, in things present: if there be any good to the soul, in things to come, all is by Christ: therefore all must be unto him. I a man have a servant, if he be either bound to him, suppose an Apprentice: or if he be hired to him, suppose a workman or Artificer: if he live by him, and have maintenance from him: every man expects that his time be to his Master, and his work for his Master's advantage. If a day-labourer come at night and demand pay: the Master will ask him, what work he did? suppose the man should tell him, he had been building himself a cottage, or mending his own apparel, or had been doing such and such work for himself: but what hast thou done for me, saith the Master? Dost thou think to live by me, and not work to me? Do we think to live by Christ, and not serve Christ? This is the very end why he hath delivered us from the hands of our Luk. 1. 74. enemies, that we might serve him in holiness and righteousness, all the days of our life: Mark it: we must serve him, for he hath delivered us; that is, we must do him service: do his work, not some piece of the day, and the work of another, another part of the day: do somewhat with respect to God, and somewhat with respect to ourselves: but we must serve him all the days of our life. The whole time of the hireling is for his Master's service, and the wholetime of a Christian, for the service of Christ: for he hath bought us with the price of his own blood. Then it is an injury to the Lord Christ, because he hath ransommed us at such a price for himself, if we do things to ourselves, and not to him. Thirdly, as it is a dishonour to God, and injurious to Christ, Reas. 3. It is dangerous to a man's self. that men should live to themselves: so it is dangerous to a man's self. And that will appear by comparing what we lose by it; with what we gain by it. Compare our loss and our gain together, and we shall see then, that we do ourselves the greatest mischief, when we seek ourselves most. Consider first what we lose by it. Our happiness. What is 1. A man in seeking himself, loseth his happiness. the happiness of the creature, but the enjoying of God? We lose our end, and perfection. What is the blessedness of the creature, but to obtain his end? What is the end of the creature, but the glory of the Creator? Then the creature cometh to perfection, and blessedness, and happiness, when it is most empty of himself, when he most perfectly, and with due affection seeks God. Therefore in seeking ourselves, we lose our happiness. Saint Paul so conceived of their blessedness: they let fall themselves in the highest point of self-love, when they stood in competition with God, or opposition against God. Moses desired that his name might be blotted out of the book of life, rather than God should be dishonoured. And saith the Apostle, I could be content to be separated from Christ, for my brethren's sake: that is, that Christ may be glorified. He knew that his happiness lay not in enjoying a blessed estate to himself, free from care and trouble: but that herein his happiness lay, that God may be glorified, and that he might bring it to pass by any means, that he might serve God, in that end whereto God had appointed him: and the more perfectly he could attain that end, the more perfectly he should attain his happiness. So it is with a true Christian, he is so far blessed, and happy in heaven, as he is serviceable to God on earth, as he lives to him, and doth much, and suffereth much for him: when that life that he hath, is spent (in the several actions, and turnings, and change of it) in the service, and to the glory of God. Therefore I say consider this: you lose that which you seek: you seem to seek happiness to yourselves, by seeking wealth, and pleasures, or earthly advantages to yourselves; and while you seek them, with a neglect of duty to God, with a neglect of the discharge of that work and service, he hath committed to you: you lose that happiness that you seem to seek, and which you should seek indeed, which is the perfection, the end of the creature: the service of his Creator. So you see what we lose. Consider secondly, what we gain. It may be you gain 2. That which he gains, is but a shadow of gain. wealth for yourselves: this is somewhat you will say. It may be you gain honour, and esteem in the World: you gain a name amongst men, or some earthly advantage. Alas! what is this if it be rightly considered? It is but the gain of a shadow, to the loss of the soul. If it be wealth: doth it satisfy the soul? Doth it quiet the conscience? Doth it fill a man so, as that he needs no more? All the wealth in the world cannot do this: there is an emptiness in all these things: there is fullness to be had only in God, in Christ, in spiritual things: nothing else is able to satisfy the soul in all its desires, to give it perfect peace. If the happiness of a man were either in himself, or in any other creature, he need have nothing to do with God, he need not then to look higher above himself. But God hath placed a vanity both in men, and in all creatures: man is vain, and all the creatures in the world are vanity, and vexation of spirit. And when the Scripture calleth them vanity, what doth it mean, but that they are empty things? they have not that nourishment in them, that they seem to have, they have not that in them, that they should have, according to that esteem that men put upon them: they are empty things: as we say of wells, when they want water, they are empty, though they be full of other things, as dust and sand, etc. Or as clouds that have no moisture, and rain in them, they are empty: so are all things in the world therefore empty, because they have not in them, that which the heart seeks after: they have not happiness in them, they have not contentment in them. What is this then, but to forsake bread, and to seek after husks, like the Prodigal that left his Father's house, where there was bread enough, and to feed on husks with swine? to leave the approach and access of the soul to God, wherein it may satisfy itself to the full, with that which is food indeed: and to seek somewhat in the world that it cannot get. I say, this is a man's loss. Nay, he loseth himself in living to himself: What shall it profit 3. He loseth himself. Mat. 16. 26. a man to win the whole world, and lose himself? Mat. 16. 26. To lose his soul, saith one Evangelist, to lose himself saith another. A man loseth himself, when he loseth his soul. And this he doth in the neglect of God: he loseth his soul in that action: when a man gathereth wealth by indirect means, or keepeth his wealth▪ and doth not disburse it in the service of God, for his glory, or what soever else a man doth; in gaining the world, he loseth himself. He that will lose his life shall save it, and he that will save Mark. 10. his life shall lose it. Mark. 10. A man never loseth a shadow more, than when he followeth it: the faster he pursues it, the faster still it runneth from him: such is the pursuit after any thing out of God: the more a man pursueth it, the more he loseth himself, he is driven so many paces from heaven, so many ●…rees from his own happiness. This is the folly and madness o●… the world, whereby Satan deludeth men, leading them after vain shows of earthly delights, in carnal security, flattering themselves in the pursuit of the world, dreaming of happiness and comfort, and in the conclusion embrace nothing but a shadow and emptiness. This I say is the misery of man. Now put both together: Consider what we lose: that that is truly good, that that is blessedness indeed: and what we get: that that is but a shadow, that that is emptiness indeed. Men lose that they seem to have: and want that they pursue after. A secret judgement of God, because they sought not that, that they should do. Thus we see the point opened, I hasten to the application. The first use is, for Conviction, Since there is such a truth as Use 1. For Conviction. this, that no man that professeth himself to be in Christ, that professeth himself to be abeleever, should live to himself, that is, do any action of his life, aiming at himself, as the uttermost end in those actions. It serveth in the first place to convince us, that profess ourselves to be Christians, and believers, to be such as know Christ (though with these differences, some are more weak, and some more strong;) yet I say, it convinceth every man to stand guilty before the Lord, that if he live to himself, he is none of Christ's. This is the property of every true Christian, even of the weakest, as well as of the strongest (for the Apostle speaks of all, None of us, saith he, whether weak or strong Christians, live to ourselves) if thou therefore live to thyself, thou art none of those the Apostle speaks to: thou art none of those that live and die to the Lord; thou art none of those that are the Lords, whether in life or death. Let us therefore first be convinced of this, that there is such a sinful disposition in the hearts of men, that profess themselves to be Christians, and yet live to themselves. That is the first thing I would convince you of at this time. Secondly, I would show you, that wheresoever this disposition is, it argueth a foul and sinful heart. None of us do so (saith the Apostle) other men that have no part in these privileges and comforts, they do so, they live to themselves. Thirdly, we will convince you of this life, that it is simply necessary. That so without delay, every one that is convince that he liveth to himself, may now begin to leave that course, to live to himself, and hereafter live to God. For the first of these. To convince us that there are many amongst 1. That there are many that profess themselves Christians yet live to themselves. us that profess ourselves to be Christ's, and yet are thus disposed, and have this sinful affection, to live to ourselves. Take this first in the general. If there were not such a disposition in men's hearts, the holy Ghost would not thus have directed the spirit of the Apostle, in expressing this, as a note of difference between them and others, and as an argument that a strong Christian, should bear with the weak, because they do not live to themselves. The Scripture giveth not rules in vain. But that yet we may see it more clearly: you shall find this Complained of. very thing complained of sometime: and sometime forbidden. Complained of, Phil. 2. 21. All seek their own, and not the things of Phil. 2. 21. jesus Christ. Such a disposition there was in them, that they sought their own, they lived to themselves. And forbidden. Forbidden. 1 Cor▪ 10. 24. 1 Cor. 10. 24. Let no man seek his own, but every one another man's wealth. A thing expressly, and in terms so clearly forbidden, as no man can hide himself from the light of it. He is certainly guilty of the breach of this command, that seeks after his own: that seeks himself. But how shall we know (that we may be more sensible of How a man shall know whether he liveth to himself. our own case) whether it be thus with us, or not: whether we live to ourselves, and not unto God? I will give you two general rules and trials whereby a man may discern whether he live to himself or not. The first is this. Rule 〈◊〉. Consider when a lust, and an occasion meet together, how you are. I shall show it in divers particulars. Take it thus. Sometimes you shall see that a man is put on to a good duty by justance 1. encouragement: sometimes he wants those encouragements. Mark now, how a man determineth and resolveth, to act, or to cease his action, by virtue of these encouragements. Sometimes you shall see that there is a command to a duty, but no outward encouragement to that duty, that may satisfy the desire of a man's heart in self-respects. He must obey God in this command, but he shall gain nothing in the world by it: he shall neither grow rich, nor get more esteem among men, or have a more easy or pleasant life in outward things: all self-respects fail in this action. The question is, what a man resolveth upon in this? If now his heart start aside from God, and fall off from the duty, because he wants those encouragements that a man looks after, a way for himself, fullness to himself: than it is evident, thou hast respect to thyself. jehu all the while, that his zeal to God might further him, and the better settle himself in the kingdom of Israel; he can call others to come up and see his zeal for the Lord: but when his zeal had no such bait, and allurement to those actions, than jehu turneth against God, and falleth to Idolatry and other sins: jehu is not now the man, when these encouragements fail, that he was before. You have abundance in john 6. 10. seeking Christ, that still discovered a living to themselves in it. You seek me (saith our Saviour) ●…oh. 6. 10. because of the loaves: they had some outward advantage by him, and therefore so long they sought him. So the Lord discovered them in Host 7. to be such as lived to themselves even in holy duties: You cry unto me (saith God) but it is Host 7. for corn, and wine, and oil: for this they cried: but when they had corn, and wine, and oil, what zeal had they then? He that should have been upright when he waxed fat, he kicked with the heel, as the Lord speaks under the name of jesurun to Israel. That is Deut. 32. one case: Consider when things come thus, that sometime those worldly advantages fall off from a man in the profession and practice of religion: if he fall off from the duty too, he is a man that liveth to himself. This was the case of the second and third grounds they received the seed with joy: that is, when they were sensible of comfort they followed Christ, but afterward when persecution arose for the Gospel, they fell off, and took offence. Such as these live to themselves: they seem to live to God, but it is to themselves: and therefore when self-respects fail, they fall off too. Secondly, take another instance for the clearing of it; Suppose that not only sensible advantages fail, but sensible disadvantages Instance 2. come in the world. A man is sensible that he shall disadvantage himself much, if he go on in the ways of obedience to God. It may be if he make conscience of his ways, he must make restitution of his estate, unjustly gotten. He must deny himself in a greater measure of pleasures, that he hath unlawfully pursued. He must empty himself, in works of mercy, and piety, of a great part of his estate, for the good of others, that God may be glorified by his substance. He shall lose some worldly friends; some esteem among men. Here are sensible disadvantages to a man. Now the Question is, what he resolveth to do? Here is the command of God; and here is (the thing whereupon the heart of man, and his affections are set upon) disadvantages in the world. These come together. Here is an occasion for a lust, a sinful affection to express itself; If that be laid in the balance, and shall prevail above the other: that rather than I will endure disadvantage in the world, I will neglect the way of serving God: this party liveth to himself: whatsoever good he did before in matters of religion, all was done to himself. I say when these two come together: as you know when two men walk together, and one servant followeth them, Simile. a man knoweth not whose servant he is till they part: but then when they part, a stranger may know whose servant he is: he followeth his own Master, and leaveth the other. So, when God and the world go together, God and a man's own advantages go together: when there is nothing commanded, but standeth with his own advantages: so long a man's deceitful heart may flatter, and delude, and misguide him, he may go on in a false persuasion, and in a strong conceit that he is in Christ, in a blessed estate. But when these two part: that I shall not only not advantage myself, but sensibly disadvantage myself in outward things. Here now I say the Question is what a man doth. If I resolve to cleave to my outward advantages, and leave God, and leave the ways of God: I live to myself. A man that liveth to God, you shall see it is otherwise with him: as for instance, David: when he might have had the kingdom of Israel somewhat sooner, by sin, he would not do it: his heart smo●…e him, for cutting off the lap of Saul's garment: though he might have gained the kingdom of Israel by it, he would not lay his hands on the Lords anointed: And what was the reason of it? because he would not advantage himself by disobedience to God; he would rather want himself. What was the reason that Daniel. when he saw he was in an apparent hazard, not only of the loss of honour, but of his life, and that for the performance but of one duty, prayer, and that but for a short time: yet would not omit it, no not for a short time, though he might by that not only have saved his life, but kept his honour in the Court: he prayed to God, even at that time, when he was forbidden: Why so? because he lived to God, and not to himself. Had Daniel lived to, and sought himself more than God, he would have dispensed with this, and saved both his life and honour, though he had offended God in that particular of omission. But this is the disposition of a heart that is faithful and upright with God: it will not dishonour God for the greatest advantage that can come to itself: it will not neglect a duty to God, whatsoever loss it have in the world. Thirdly, Take another instance, whereby we may see what Instance 3. we intent in this trial. Let the will of God, and the bent of a man's own will come in competition together. God will have me leave this: I will hold it. God will have me forsake this: I will keep it; It is a comfort, a worldly benefit: I lose my comfort if I part with it. He that now liveth to himself, he will please his own will, and be disquieted, and vexed against God's will that crosseth his. But he that liveth to God, will be content that God should cross him in his will: because he would glorify God in his own will, in his sovereignty, in his purity, in his holiness, and justice, etc. See it in the case of Abraham. Abraham had a strong love to Isaak, and good cause: yet nevertheless though he could see a comfort to himself in this son, when God telleth him, thou must sacrifice thy son Isaac, when he had the revealed will of God: Abraham now resolveth to show that he lived to God, and not to himself: therefore he would part with any comfort of his life for God, when he required it. So David; If the Lord will (saith he) he can bring me back, that I shall see the Tabernacle, and the Ark: if not: if he say I have no pleasure in thee, lo●… here I am, let the Lord do with me, as seemeth good in his own eyes. When the case is this, when the will of God, crosseth thy will: what now prevaileth? Doth the desire of having thy own will prevail against the desire of submitting to Gods will? Doth it raise murmuring, and impatiency of spirit? So far thou livest to thyself. Therefore consider this. Here is an occasion now for a lust, and a sinful affection to show itself: either a man may advantage himself in an evil course, or he cannot but disadvantage himself in a good course: or when God crosseth a man in that he desireth, and delights in, in the world. That is the first trial whereby a man may know whether he liveth to himself. Secondly, another trial will be this; Consider if there be any Rule 2. part of the truth of God, of his revealed will, that for self-respects thou art willing to be ignorant of, lest the knowledge of it, should make thee do somewhat to thy own disadvantage: in this thou livest to thyself. See this to be true, in all that lived to themselves. Balaam, though he professed, that for a house full of gold, he would not go beyond the word of the Lord, yet notwithstanding he was willing not to take notice of God's will, but to go on rather to curse. johanan in jer. 42. professeth deeply that he would obey the will of the Lord; but when he understood the will of the Lord, when it crossed his will: then saith he to jeremy; It is not the Lord that hath bid thee say this, but Baruch. When men cavil against any part of God's word, or hide any truth from themselves, and withhold the truth in unrighteousness; Rom. 1. Here is a man living to himself. How many points are there in Religion, that many men are willingly ignorant of? And when they cannot but know them, how do they labour for distinction? how do they daub over the matter, that they may hide the truth from themselves, that it may not work upon their consciences, to make them leave their profitable sins? Some would have the keeping of the Lords day according to Judaisme, though it be revealed to them, that there is a broad difference between the jews observation, and the Christians keeping of it. Another man he will not understand Usury to be a sin, because his course is usurious: he will not know this willingly, because he would not disadvantage himself. Another will not understand what he is bound to do, to the glory of God with his estate: in what measure, according to all the good that God hath blessed him with, to honour God, and give the first fruits of all his increase: nor in what manner, that he should be ready to every good work, to contribute willingly to the necessities of the Saints: what he should do to pious and merciful uses, what for public, what for private occasions: he would not willingly know these things: he should have less ease he makes account. Thus when a man is not willing to be informed in any thing, to sift the truth to the bottom, to the uttermost, to know any thing concerning a duty in any kind, when he laboureth not to convince his heart, to this end, that he may be brought in every thing to obey God, when he standeth out with God in any one point: this man liveth to himself, and walketh not as he should, according to the rule of God. Now then (beloved) let us be convinced of it, I beseech you, take it home, and let every man consider of it with himself. Sometime in the actions of religion there cometh matter of glory in the world, & this setteth me forward much: when these things are spoken against, and when I shall suffer disadvantages, I cannot hold out. At another time, though all things be well, yet if it cross me in such a course, I murmur, as if it were an unprofitable thing to serve God. And then again when God revealeth his will my froward and rebellious heart hath hung back, and been unwilling to submit to Gods will in this point: all this while I have lived to myself. And if it be true: if a man be in Christ, he liveth not to himself, than it follows: if a man liveth to himself, he is out of Ghrist; If the weakest Christian live to Christ, than the best that liveth to himself is out of Christ. Be convinced of this first. Secondly, Be convinced, as it is the case of ourselves: so it is an 2. That it is an evil thing for a man to live to himself. ill estate for a man to live to himself. You see still it is the whole drift of wicked men to look to themselves. Haman aimed at himself: when the King asked him, what should be done to the man whom the King would honour? He thought, whom should the King honour but himself? He looked to himself. Here was the difference between Haman and Mordecai, both had honour in the world: Haman seeks himself in all his honour. Mordecai seeks God, and his glory, and the welfare of his Church in his honour: A great difference. Saith Nabal: shall I take my bread, and my drink, and give it to a man that I know not? Here was a man that lived to himself. Compare him with job; He was a foot to the lame, an eye to the blind; he continually fed those that wanted food. A great difference: job lived to God, and therefore he honoured God in relieving many with the estate that God had given him: Nabal lived to himself, therefore he regarded none but himself, and his own house, and sheep-shearers, and those that depended upon him. This is the propeirtie of a man out of Christ to seek himself, and live to himself in all things. Again consider, others that have gone further in matters of religion, yet they have still turned out of the way, as far as they have halted in this. Matt. 6. 22. If thine eye be single, the whole body is light: but if thine eye be wicked, the whole body is darkness. A wicked Mat. 6. 22. eye is supposed to a single eye: a double eye is a wicked eye: What is a single eye? That that looks but upon one object, upon A single eye, what. God, and God only, and God principally: and on all other things in him, and with reference to him. Now the double eye, is that, that though it looks to God, and do many things in obedience to God: yet it looks to somewhat else, and takes other things as greater encouragements: this is a wicked eye, and such a man walketh in darkness: when he looks to God, he hath light in the duty: when he looks to men, and other things, than he turneth aside, and runneth to byways: And therefore a double-minded Jam. 1. man is unconstant in all his ways. What is a double-minded man? He is a double-minded man, whose mind is set upon more things than one: first on the world, and then on God: as far as he sees it is profitable, he will serve God, or else not. This man is an unconstant man. You see it is an ill estate. So much for the first Use, for conviction. Secondly therefore As many as are guilty of this, labour to get out of it, not to live Use 2. For Exhortation. to yourselves any more. Let it be enough, that you have lived thus long to yourselves: that you have defrauded Christ of his due, that hath purchased you with his blood, and not served him in holiness and righteousness, so many days of your life. Now for the time to come, let us serve him better. And that you may do thus. I will give you two sorts of directions, Helps. or helps. I can give you but the heads of them. First, be convinced that our good is in God, and not in ourselves: 1. Our good is in God, and not in ourselves. our life is in God, and not in ourselves; ourselves are in God, and not in ourselves: that as the beams of the Sun are in the Sun more than in themselves, so a Christian is more in Christ then in himself. Whatsoever is good and comfortable to him, is in Christ: he hath all by virtue of a union with Christ: he is not at all happy or blessed, further than he is in him. If then all our good lie in him, it is great reason all our actions should return to him: that he should be the Centre where all our lines should meet; the mark whereto all our actions should aim. Let not the strong jer. 9 24. man glory in his strength, or the wise man in his wisdom, or the rich man in his riches, but he that glorieth, let him glory in this, that he knoweth me, that I am the Lord. Jer. 9 24. What Lord? The Lord that showeth judgement and righteousness upon the earth: there is a mercy showed to the creature, but it is I that do it, saith the Lord. If you meet with a merciful man, God is merciful in that man: If you meet with a bountiful man, God is bountiful in that man: If you meet with a man whose lips feed many, God instructeth that man. I say, seeing all things we have, though they have divers channels and pipes, and conveyances, whereby God conveyeth goodness and mercy to men, yet nevertheless, it is in God, and from God we receive all; let us therefore look upon every creature as instruments in God's hand, that can do us neither good nor hurt without him. What good it doth, it doth by the influence of the supreme cause, working by that creature: let us so look upon, and conceive of every creature. Thus the Saints have done in all times. jacob when he saw Esau; I have seen thy face, as the face of God (saith he.) He saw God in the face of Esau. So in all good men, we should say, God is good in them. This should make men not to seek themselves; not to study men more than God: not to study gain with men, with the loss of God: to please men, with the displeasing of God: but to venture the loss of all men, that they may please God, if they cannot keep men and God together. For the affections of men are in God's hand, and he fashioneth, and frameth them, according to his own pleasure, eitherto love, or hatred, as David observed in the case of Shimei, God hath bid him curse. Be convinced, I say, of this, that if we get all the men in the world to be our friends, with the neglect of God, if we get all the treasures and wealth of the world: if a man were advanced to the Monarchy of the whole earth: yet these things are more in God's hand, then in ours. When a man hath wealth, it is not in his own keeping: riches have wings. When a man hath favour, God gives it not into his own keeping: whatsoever we have, it is secured to us by God's protection, and made good to us by his blessing. Let this be our care, and work therefore, how we may live to God: how we may enjoy God, in the things we enjoy, and possess God in all things we possess: in the things we have, still to keep God, and that will keep our estates, and names, and comforts, and lives, and all. That is the first. Again secondly; There are certain graces to be exercised, 2. Exercise the grace. if a man would not live to himself (for indeed it is the property of a Christian, and none else to live to God, and not to himself: and he doth it by virtue of those graces in his heart, that empties him of himself, and draws him to God: therefore, I say, there are certain graces that every one should exercise, if he would not live to himself) What are those? First, the knowledge of God in Christ. Get a more full and Of knowledge. particular, and experimental knowledge of God. All our looking to the creature is, because we know not God perfectly: if we did know him, we would account him the chiefest of ten thousand, the Church when she knew Christ, said so: we would account Cant. 5. 1 Sam. 1. him (as Elkanah said to Hannah; Am not I better to thee then ten sons?) better than ten friends, than ten worlds. Get therefore a more full knowledge of God: that all power is in him: One thing have I heard once and twice, that power belongeth unto God, saith the Psalmist. Secondly, Get faith in the exercise more. All the worthies of Of Faith. the Lord in that 11. Hebr. What made them live ●…o to God, and not to themselves as they did? because they believed, they did it by faith: by faith Abraham denied himself: by faith Moses forsook the pleasures of Egypt: by faith those Worthies, of whom the world was not worthy, wandered up and down in sheep's skins, and goat's skins, and would not be delivered. When a man getteth interest in Christ by faith, he shall see that in him, that will satisfy all his desires, and answer all his losses. Thirdly, exercise Love. Faith works by love. The more we love God in Christ, the more perfectly we shall cleave to him: Of Love. Love is a uniting grace, that uniteth the soul to Christ. The love of Christ constraineth me (saith the Apostle 2 Cor. 5.) for we thus judge, if one died for all, than it is fit they that live should not live to 2 Cor. 5. themselves. And the truth is, the more a soul loveth Christ, the more it will live to him. Lastly, a word of the last Use, and that is for instruction. Being convinced that such is the estate of most men, that they live Use 3. For instruction. to themselves: and that whose estate soever it is, it is a sinful estate, and argueth a man out of Christ: and that there is a possibility of getting out of this estate. Let it be for instruction to all those, that in some measure live to God, and not to themselves: let it be to teach them, and persuade them more fully to live to him, and less to themselves. A man simply considered without any relation to others, or dependence upon another man, he may please himself: but when a man is considered in his dependence upon God, and his relation to men: he must then observe the will of his Creator, in that relation God hath set him: he must carry himself as his creature, and observe the end that the creature is appointed to. Nay, he must carry himself as a Christian, and observe the good of the body: he must carry himself as a member, to do good to the whole. Let every Christian labour to do this, if he would have comfort to his soul, that he doth not live to himself, that he is of the number of those that are accepted of God in life and death. Labour to employ, his time, and strength; and gifts, and whatsoever he is, and hath, to the good of others: As every man hath received the gift, let him minister to others, as faithful dispensers of the manifold grace of God. If you have received gifts, you have received them from God, you have received them for the good of others, you have received them as dispensers: let every man (saith the Apostle) dispense the manifold grace of God: if the Apostle had said, be dispensers of the grace of knowledge that you have, for the feeding of the souls of many: and not of your estates: or, relieve as many as you can with your estates, but take no care for their souls: but when he saith, be dispensers of the manifold gifts of God, his meaning is, that whatsoever I have wherewith I am able to do men good with, whether it be inward or outward gifts, the gifts of the mind, or of the outward man, anything whereby I can be advantageous to others; I must serve God and men in improving of that. He that will not live to himself, is bound to serve every man with every gift he hath. If God have furnished a man with inward gifts, the graces of his Spirit. If a man have knowledge, and faith, or experience, or comfort, whatsoever graces of the Spirit he hath, there are duties appointed, and a Communion of Saints expressed, that men may be stirred up to exercise those graces in that communion for the good of all the Saints. Therefore we are said to have knowledge 1 Cor. 14. Eph. 4. 9 to profit with. And gifts to edify with. All that a man hath, God hath given him for this end, that God may be glorified by it: Herein is my Father glorified, that you bring forth much fruit. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Men have much benefit by the graces of the Spirit in others; when they are improved as they ought, they are as lights amongst men in the world. Grace when it is opened (like the Box of ointment) raiseth a desire in others after it. Grace exercised and communicated to others, it showeth the amiableness of it. Christian's should therefore do it, that they may make Christianity lovely: that they may make the profession of Religion amiable to the world, that is by communicating the graces of God to others. This every man should do, in his place, in his person, take all advantages this way. And as it is good for others, so it is good for a man's self to do thus, a man increaseth his own store. Liberality (we say) is the best husbandry. There is no promise in the Scripture for hoarding up, there are many to distribute. I say it is the best husbandry in the world, especially in spiritual things: it is as the oil, increased in the pouring out: like the loaves, the more they were broken, the more they multiplied still. We see the hand nourisheth itself by administering food to the mouth: so a Christian, not only exerciseth, but increaseth grace in himself by communicating grace to others. And what I say for spiritual, I say for outward things. If a man have wealth, or honour, or any of these outward things, and an opportunity, he should employ them for others, that it may appear that he doth not live to himself. He that layeth up riches only for himself, and his family, liveth to himself. He that followeth his calling only for himself, and his family, liveth to himself. He doth that which a man out of Christ would do: but a man that would live unto God, he must glorify God with his estate. To do good, and to distribute, forget not, for with such sacrifices God is pleased, Heb. 13. Charge them that are rich in the world, that they be not highminded, but ready to distribute to the necessities of the Saints. 1 Tim. 3. It is a charge laid upon all, to glorify God with their estates: with their Authority as they are Magistrates: as job saith, I was a foot to the lame, an eye to the blind, a father to the fatherless, a husband to the widow: He did all things for the good of others. All men are ambassadors sent from God, for the good of the bodies, and souls of others. Am I a neighbour, it is for the good of the body and soul of every one that converseth with me, according to the manifold gifts bestowed upon me: and I live no further to God, than I do extend, and communicate all my particular gifts to the good of others, both for soul and body. Thus you have the point opened, and pressed, concerning living to ourselves, as a mark of those that are Christ's, that they do not live to themselves. I beseech you (brethren,) let this be the advantage of Funeral Sermons, that are preached upon the occasion of the death of our deceased brethren, to teach us how to live. Let every man hereafter resolve to lead a profitable and fruitful life: to do all the good he can while he liveth, that for much good done to many, thanks may be given by many on his behalf. FINIS. THE IMPROVEMENT OF TIME; OR, THE RIGHT USE OF TIMES SHORTNESS. JOB 7. 1. Is there not an appointed Time to man upon Earth? EPHES. 5. 16. Redeem the time, because the days are evil. LONDON. Printed by john Dawson, for Ralph Mabbe. 1639. THE IMPROVEMENT OF TIME; OR, THE RIGHT USE OF TIMES SHORTNESS. SERMON XI. 1 COR. 7. 29. 30. But this I say, brethren, the time is short; It remaineth, that both they that have wives, be as though they had none: and they that weep, as though they wept not: and they that rejoice, as if they rejoiced not: and they that buy, as though they possessed not: and they that use this world, as not abusing it: for the fashion of this world passeth away. THat I may briefly come to open The Coherence, to you the sum of that that I have to deliver out of this Scripture: I desire you (beloved in the Lord) in few words, to take notice of the drift and scope of the holy Apostle in this place: and that is this. The Corinth's (as it seemeth in the beginning of this chapter) had written a Letter to Saint Paul, wherein they did propound to him divers Cases of conscience: and did entreat him, that he would send his judgement, concerning those points. Some five or six we may gather they did write to him about. One was this; whether he thought it either a lawful, or a fitting thing for a man to marry. The second was; Whether if a man were married, his wife and he might not separate themselves one from another. The third was; If they did live together, whether it were lawful, for the one to deny to the other matrimonall benevolence. The fourth; Whether if one of them being a believer, and the other an Infidel, it were lawful, or convenient for the believer to remain a yoke-fellow to the Infidel. These and divers other cases of conscience, they entreated Saint Paul to resolve them in. Now the Apostle in the beginning of this Chapter writeth an Answer to every one of these Questions they propounded. To some of them he answered thus; Indeed I cannot give an absolute determination what is to be done, but I suppose, this and this is best. And to another, I advise such a thing: I cannot directly determine the will of God, but I have received mercy of God to be accounted faithful, and if you would know my opinion it is this. And so he he giveth divers doubtful answers to their Questions: only he telleth them, this is fittest for the opportunity. When he hath done all, he cometh to this I have read. But this I say brethren, etc. As if he should say; The Questions I have given you an Answer to, I think you know not what to resolve upon, because I say only this is my counsel, or this is my opinion. But this I am peremptory in, that is, That they that have wives be as if they had none: they that weep, as if they wept not: and they that rejoice, as if they rejoiced not, This, I do not come to say I suppose: and I think it fit, or I give my advice, or for the present occasion it is fit to beethas. But brethren, herein I am confidenr, and resolute. that you should be as if not in all things: in this I am bold. This is the drift of the Apostle, that he would bring in one thing wherein he is confident, after the resolution of of divers Questions, wherein he could not be so confident. So then, the words I have read, contain two general things. Division of the Text. 1. Preface. 2. Exhortation. First, the Apostles Preface to his Exhortation. Secondly, the Exhortation itself. The Preface in these words, But this I say brethren. The Exhortation in the rest of the words, The time is short, etc. In the Exhortation there are likewise three things that I would In the Exhortation. 1. The ground of it. note unto you. First, the ground of the Exhortation in these words; The time is short. Secondly the Exhortation itself, in these words: It remaineth 2. The Exhortation itself. that they that have wives, be as though they had none: and they that weep, as if they wept not: and they that rejoice, as if they rejoiced not: and they that buy, as if they possessed not: and they that use the world as not abusing it. Here is the Exhortation. Then the third thing, is a spur the Apostle addeth to quicken 3. The motivo. them up, to practise all these things, in these words, For the fashion of this world passeth away. The first general thing in the words, is the Apostles Preface, In the Preface. But this I say brethren. And in this I would note but two things: I will but name them (because I would not be straitened in two principal points that I would gladly open.) First here I would note: How confident, and earnest and resolute a Observation 1. faithful minister will be, when he cometh to a point that mainly concerns his people. In all other things the Apostle giveth them his Answer, so as it might seem, he had not fully resolved them. I give my advice (saith he) and again, I suppose this. But now when he cometh unto the right use of the world, that it be not abused: and the thought of heaven, that they might set themselves about it. Here he cometh without ifs and and's, he setteth it down resolutely and positively. Brethren, this I say, or this you must do. This is one thing that I might note. Secondly I might note; The compellation, or term that he giveth Observat. 2 them: Brethren. In which, note who they are, to whom Saint Paul giveth the Exhortation. And it seemeth to me, as if the Apostle should say; I am putting you now upon a duty, that if I could not give you the term, brethren, I should hope to prevail little with you. To come and tell a young gallant that is in the midst of his ruff, and his jollity, and all pleasures: the fashion of this world passeth away, and I would have you use these things, as if you used them not: I know he would not receive it. Or to come to an old soaked worldling, whose Mammon and penny is his god, whose thoughts run altogether upon his wealth: and to tell him, that he should use the world, as if he used it not. Or to come to another that is newly married, and it may be hath made a Goddess of his yoke-fellow for a while, and tell him that he must be as if he were not married: I should have little hope to prevail with these. But you are brethren: and because brethren you know the good things of God, you are acquainted with things concerning eternal happiness: therefore as long as I can call you brethren, I am bold to put you upon the duty. So (brethren) this is my Preface to you. I shall anon speak to a point that I shall have little hope to prevail with many in the Congregation: when I come to speak of the immoderate use of the world, and all the blessings in it, it may be both your ears will be so stopped against it. But as many of you as are brethren, that have given up yourselves to God, and have taken him for your portion, and his Word for your guide in all things: I hope you will bring willing and yielding hearts, to resolve that what is delivered out of the word of God, to embrace it, and to endeavour it, concerning the course of your lives. And so, this shall suffice for the Preface, because (as I said) I would not be straitened. Now I come to the Exhortation. It remaineth that they that have wives, be as if they had none, etc. First I will in brief open the In the Exhortation. words, and then come to some matter of instruction. I begin first with the ground of the Exhortation. The time is 2. The ground of it. short. The word translated short, signifieth in the original, Time cut off. And so the Apostle aludeth (as the best Expositors agree) The meaning of the words to Seafayring-men: that have almost done their voyage, and begin to strike sail, and to fold them up together, and are even putting into the Harbour, and are going to unlade their goods. So saith the Apostle, the time is short: as if he should say: if a company, that are going out a long voyage, should strive who should be Master, & who be masters-Mate, and who should have this or that office in the Ship, I could not greatly blame them. But when they are almost at home, when they are within a flightshot of the shore, when they begin to strike sail, to take in all, and to go themselves out of the ship: then if they should fall a quarrelling for places, and contend, and use all the friends and means they could make, it were a ridiculous thing, and folly. So it is with us. Time was when the world was in beginning, and then when a man came into the world, he might say, by the course of nature, I have a matter of six, or seven, or eight, or nine hundred years, to go on in my pilgrimage, before I shall end my voyage: and then if a man should bestow a little time to think with himself; Well, if I can live but to see myself the father of a thousand children, and might come to people almost a whole Country, etc. then I say, if a man should greet the world, he might be excused. But brethren, God hath cast out the time of our age so, that assoon as we begin our voyage, we are ready to strike sail presently. We have but a little time to continue, and much work to be done for another life: therefore for us to stand striving about wives and children, and courtesies: to cry out of afflictions, when we are ready to strike sail, and even to go out of the ship into the harbour, it is a mere folly. These things are not worth the while, heaven is the thing we should look after, therefore let us be moderate in all these things. This is the meaning. So that the ground of the Exhortation, affordeth two things. The one I will but name; The other I will stand upon. First; The time of our life in this world is very short. We have a Obser. 1. very little time to continue in this world. This is a very fruitful and profitable point, but because I would not be straitened, and because the Apostle intends it not as the main thing, I do but only name it. The second thing (and that which Saint Paul mainly intends) Obser. 2. is that because we have but a little time, we are even ready to strike sail, and to go to the Harbour presently, therefore he that had a wife should be as if he had none, and he that used the world, as if he used it not, etc. And there the Lesson that I note is this; That the serious meditation of the little and short time that we The meditation of the shortness of our lives, a special means to take us off of the world. have to remain in here below, should be a great means, to cut us off from the world, and to put us upon thoughts and actions concerning heaven. I shall not need to give you a better ground of the point than is in the Text. The time is short (saith he) the time is contracted, you are ready to strike sail: therefore do this. I might give you a world of Scripture to prove this. But I will satisfy myself in laying you down two or three grounds of it. First, we know, that all things that ever a man can enjoy in Reas. 〈◊〉. this world, they all die, assoon as ever his time is gone. Mark it: All things here below, let a man dote never so much upon them: let him have wife, and children, and beauty, and credit, and pleasures, and learning, or whatsoever it is, if his glass be out, if his time be gone, there is an end of all these to him. Now, the soul of man careth not for that happiness, that hath no continuance at all in it; Yea, the rarest thing that mortal men seek after, if they should know before hand that they should enjoy them but a little time, the soul careth not for pitching upon it. If a man were offered the goodliest woman for his wife, that ever lived in this world: if God should send him this message; there take her, I bestow her freely upon thee, but to morrow thou shalt die: who would care for marrying? To be a King, we know, is simply the greatest thing that men seek after in this world: yet among the Grecian Cities (as that of Sparta) because one was but to have the kingdom but for a year, and then to lay down his Crown, and become a private man: all the wisest men of the City, strove as much not to be King, as we to get great places. Why? because they knew that that honour was but for a year; and that would be gone presently, therefore they cared not for it. So the Apostle teacheth in this place. Though thou shouldest have a wife that thou shouldest love mightily: though thou shouldest have pleasures, that thou takest full content in: Why dost thou so? We are ready to strike sail; we have but a little time to continue. So that because all the blessings of this life, let them be never so many, never so great, yet they all die with us, when our time is ended: he that could but seriously think, that he hath but a little time to continue below, he will never let his heart be set violently upon them: that is the first Argument. The second, and principal Reason, why the meditation of the Reas. 2. shortness of our time should be such a marvellous means to take us off, from all the things of the world is this. Because we shall find work enough in this short time, for things that more concern us. Now the very nature of our soul that God hath put into us, is this, that a man cannot intend earnestly and violently, two things at the same time. Let a man for a certain hour wholly be taken up with some business, though there were a great many other things, that he could find in his heart to think upon: yet the soul intends that one mainly, and can find no time for the other. Thus is our case. We have but a little time: but in that little time, admirable is the work we have to do, before this time be spent, if we would give a comfortable account. What have we to do? I tell you in a word. The main and needful thing of all that What is the principal thing we have to do in the world. we have to do in this little time here allotted us is; How to shoot the gulf of hell: how to make our peace with God: how to get his favour in Christ; how to have the corruptions of our soul cured and healed; how to grow up in grace, and to get sure evidence against that day, when all shall stand naked before him, that then we may be found in Christ. Have I ever heard that I have a great work to do, and that I have but a little time to do it in? Surely then if I seriously think of it, I cannot find in my heart, to let my soul pitch earnestly upon the things below. Beloved, our time here, is the only time we have to make heaven sure. It is the most precious thing that ever we have in the world. Now if a man have such a precious thing, and but a little of it, will he go and spend it for toys and baubles. It is a thing that the Emperor Caligula is laughed at for, in all Stories. There was a mighty Navy provided, admirable and strange, and all trimmed: and every one expected, that with it, the whole country of Greece should be conquered: and so it might have been. But he imploped his soldiers to gather a company of Cockleshells, and pebbles, and so sailed home. Had not every one cause to laugh at the folly of this Emperor? Verily, such a fool is every man, and so we would acknowledge, if we would but weigh this: God hath given thee but thus much time, it may be twenty years, it may be but a day or two more: in this time he hath furnished thee with that, which may be a means to conquer heaven itself: now if thou lay out this little, about wife, or children, or to purchase a little wealth, or these things here below: is it not the greatest folly that may be? Suppose that a servant hath a great deal of work to do, and knows that he must give an account to his Master thereof, and that if all be not done, that should be done, he can never appear with comfort before his Master; and he sees also that the Sun draws low, and the day hasteneth to an end, do you think that this servant can find time to play? If a man have much to write, and but a little paper to write in, he must write small and thick, and close as ever he can. So it is with every one of us: I warrant you there is not any soul of us, but we shall find so many thousand things to repent of, so many graces to obtain, that we stand in need of: so many evidences for heaven to get, that yet we have not got sealed, so many particulars concerning a better life, that a man may wonder that ever any one should find one half day to intend any thing else. Thus you see the reasons, why the serious meditation of the little time we have to continue below, should be a marvellous means to take us off from the world, and to put us upon the study, and thought of better things. Well now, let me briefly apply this unto you; that so I may come to that I principally intent. Oh that we had learned this excellent lesson, that the Apostle Use. teacheth the Corinth's here, what wondrous happy people should we be? You shall find evermore in the Scripture, the Spirit of God putting the neglect that is amongst men, and carelessness of heaven, The ground of all our neglect of heaven, is the want of the consideration of the shortness of this life. and all the wickedness of their lives upon this, the not serious meditation of that small time they have to continue below. If a man come to those that are not brethren, as Saint Paul bespeaks the Corinth's in the Text: they will say; It is true, it is a good point to be pressed upon a man that is in a consumption, on one whom the Doctors have given over: to tell him that he cannot continue a week, that his time is short, But for our parts we are but in the beginning of our voyage: it may be, we are but twenty years old: we began but the other day to be furnished with a stock: we we are but newly entered: and do you think that we are striking sail? Or another that hath lived forty or fifty years, in the midst of a full trade, that beginneth to get something in the world: do you think that he is striking sail? Thus people put it off. Alas! what is thy time? What is all thy life? Let God decide it: doth not he say, it is a vapour, a dream, a tale that is told, like a Ship that saileth by, and is gone, and that in the turning of a hand almost? If thou have no more time of life here, but only while a little sand is running out of a glass, while a Ship is sailing out of sight, while a short tale is told (God saith it is no more) wilt thou account that thy voyage is yet scarcely begun? I beseech you (beloved) all go home, and often think of this point. Say within yourselves: How long Lord, am I like to continue below? and what is there for me to do before I go out of this world? But the truth is, men dare not think of this: and the devil laboureth Saith an labours above all things, to make men put off the consideration of the brevity of their lives. for nothing more in the world than this, to make men put off the serious consideration of the brevity of their lives, and that they have longertime to continue here, than they have: because he knows the truth of this, that I have spoken, that the meditation thereof will stir them up, to make clear all reckonings with God, before they go hence, and be seen no more. You may find this to be true in your own experience, how loath men are to entertain thoughts of their latter end: Go to one that lies sick of a Consumption, and he will tell you: the Doctors say, that I may live, and I doubt not but I shall get up again: such a one hath been brought as low as I, and he is recovered, and why may not I. I once knew one that when the Physicians came and told him, that he must die: Good Lord (said he) what a deal of work have I to do: I have all my seed to sow: all my evidences to seal that my soul should be saved, etc. Such thoughts should enter into us now: pitch on them seriously: buckle to them sound. We may learn this point of wisdom of the devil himself; He, because he knoweth his time is short, he is so much the fuller of rage and malice; and plies his work with so much the more eagerness. Woe be to the Inhabitants of the earth, and the Sea (Revelat. 12. 12.) for the devil is gone out amongst men, having great wrath, because he knoweth that he hath but a short time. So should we do. Think with thyself: the seventh Angel will come ere long, and swear by him that liveth for ever and ever, that there shall be no more time: but GOD will have an account for the time past. What if the Angel should come now and swear (as ten to one but there is some man or woman in this Congregation, concerning whom GOD hath determined, that they shall have no more time before a week be at an end) Put the case it should be any one's case, thine or mine, that God should say, Go fetch such a man, I will give him no more time; It is true, I gave him some, but now his voyage is at an end, his sail is struck: and then we shouldhave all to seek, no Christ, no true faith, no evidence for Heaven; when we must come and give an account to God. What have you done with all your time? will God say? I must have a reckoning of it. And then cometh in, Imprimis, so much time in drinking, so much in revelling, so much in dressing myself every day. And then God shall say; Were these the things I gave you time for? Did I bestow time on you, for to be spent about such things as these? No, it was for Heaven. Beloved, how could we answer to these things? It is good and profitable, seriously to consider of this betimes: say to thyself, I have not long to live, after a while I must go hence, and be no more: I must give an account, and a reckoning unto God, of all that I have done, whether it be good or evil. But this is not the principal point I have to speak of, therefore I pass it briefly. I come to the Exhortation it 2. The Exhortation itself. self. It remaineth that both they that have wives, be as though they had none; and they that weep, as if they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; and they that use the world, as not abusing it, etc. In a word: I take the sum of the Exhortation to be, as if the The meaning of the words. Apostle S. Paul had said thus; Brethren; you are ready to cast anchor: trouble not yourselves: be steadfast; gird up the loins of your minds: let your care be greatest for heaven: as for these things that are here below, if you have wives, be as if you had none; think, assoon as you are ashore, you shall have none: if you be sick, or under any cross, or affliction, be as though you wept not: suppose you be as a fellow that is fain to ply the pump all the day, assoon as he is ashore, he is free: if you rejoice, if you be in prosperity, if you be as the Master of the Ship that hath great preferment, be as if you rejoiced not: Why? you are almost come ashore; therefore be, as if not, in all these. I will briefly open the meaning of all these particulars, and then put all into one point of instruction, and so come further to apply it unto you, as God shall enable me. What therefore is the meaning? first, Let them that have wives, be as though they had none. To that I answer; A man that hath a Wife, hath two things What is meant by having wives, and yet to be as having none. that another hath not, that hath no wife. The first is, He hath a great deal of joy and comfort: he hath a second self, a loving yokefellow; one in whose Bosom he can pour his heart at any time: one that he can make partaker of all his contentments: one that is willing to help him to carry all his crosses: so in a Wife (supposing her to be a good Wife) he hath that comfort that another knows not of. Secondly, he that hath a Wife, hath a great many cares that another hath not: he hath a great deal of fear lest he should leave her in distress: a great deal of care how she, and the children that are begotten by him of her, should be provided for, when he is gone: so that as Saint Paul saith, he cannot but care for the things of the world, how he may give content to his wife. These two things a man hath, that hath a Wife. Now, What is it to be in this, as if he had no wife? That is this; In all contentments that come by a wife to use them as if he had none at all: that is, to be moderate, not to glu●… himself, and to think, now I am a happy man, I need no more, God hath given me such a yoke-fellow, and I have abundant joy in it. But to moderate his heart in this. And for the other thing, for care, and thought how to provide for her and her children: to go on, as if he had no wife and children to provide for: to leave all to God: to go on in his calling in obedience to God, and let God do what he will. And for matter of providing food and raiment, when he is gone, let him even carry himself, as if all the world were gone, when he is gone. This is to have a wife, as if he had none: to be as moderate in the enjoying of the contentments that come by his wife: to be as moderate in cares required for a Wife, so moderate in them, as if he had no wife at all to joy in, or to take care for. For the second; They that weep, as if they wept not. That is, for 2. By weeping as if they wept not. matter of Affliction. One man cometh out, and he exceedingly glorieth in his happiness that he hath a wife. Another complainet: no man is so full of crosses as I: every day one cross after another: no man hath such children: such a husband: such an estate, so poor, so afflicted, so weak: ever groaning and complaining, Now, saith Saint Paul: be as if not, in weeping. That is, let the thoughts of the nearness of the shore make you so contented, as if there were no cross at all lying upon you. For (I still follow the Metaphor the Spirit of God useth) he that is the poorest man in the Ship, he that doth nothing but dress the sails, and (as I said before) ply the pump, and it may be is beaten withal: yet in the midst of all these, he thinketh, I shall by and by cast Anchor, and though I work hard, yet one hour more will make me free. So it should be with us, in all afflictions, as if not: that is, Think, Death will come and end all, I am sick in body, I am crossed in my good name, in my yoke-fellow: Well, Death will end all these, I have but a little while to ●…arry in this world, and short things must not be tedious. On the other side; He that rejoiceth, as though he rejoiced not. 3. By rejoicing, as if rejoiced not. That is, in all the contentments of the world: in all the joy a man hath in the things below: as suppose a man have an estate here, and credit given him, or any thing that makes the world account a man happy, Remember, all these things will be gone assoon as I die: as (still to use the comparison) let it be the Master of the Ship, he may think with himself: all these are under me, I can command them, and punish them if they disobey: yet assoon as I am out of the Ship, they are as good as myself. I am now near the shore, and shall be soon out of the place I am in, let me therefore moderate myself. So let us in all worldly contentments be so moderate, as if we should take our leaves of them, and they of us. And so for a man, to be as though he possessed not. That is, for a 4. By buying, as if possessed not. man not to enlarge his heart, as the world is enlarged. But if I have now so many pounds, and therewith buy such a purchase, and such a purchase: let me live, and carry myself in my thoughts, as if I had nothing but food and raiment. And then lastly cometh in the main of all the rest: They 5. By using the world, as not abusing it. that use the world, as not abusing it. By world he means, all the good things of the world, all that I named before, and all that you can else think of, Wife, and children, prosperity, and adversity, every thing on the right hand, and on the left, all cometh within the compass of the World: use all these things so. But especially he aimeth at worldly businesses, the things we are exercised about: do them as not abusing them, as not letting your hearts be set too much upon them: but be temperate and moderate in all, that we may ever be fit for that great service that God hath to employ us in. Now, out of all these put together: the main Lesson that I would speak of, is this; That the true servants of God, true believers: all the blessings and Observat. erosses they meet with in this world, they must have them, as if they had them not. This is the point I would open to you. That in wife, children, prosperity, crosses, think what you can, a believer must be in them, as if not: as if he were not in that condition. To give you for the proof of this any other Scripture then my Text, I suppose I need not: the Apostle Saint Paul (you see) lays it down in so many words. Yet, for the better confirmation of the point, I will add to that, two or three other plain places. Only first, I would a little explain to you, what it is for a man to use all these things, as if not. And I cannot for my life, better lay it open to you, then by Opened. such a comparison as this. Look how worldly men use the things of heaven: so a heavenly man must use the things of the world. To instance in a few duties that I will but name. Suppose it be A believer is to be to the world, as a worldly man to the things of heaven. the duty of prayer. Bring me out a true believer, and a worldling, let them both be put upon this duty of prayer. The true believer, his heart, before he goes to prayer, is so full of care, that he may pray aright: so full of fear, lest his heart should not carry itself as it should, when he is in the duty: his heart is so violently bend to it: it so struggleth and striveth, that he may do it, as may please God. When he hath done, he hath much joy and comfort, if he have carried it well: and much sorrow and grief, if he have carried it ill. Thus a religious heart carrieth itself in this duty. Now a worldly man doth the duty too: but how? as if not: that is, he hath none of this care before he cometh to it: he hath none of this trouble when he is at it: he hath none of this perplexity, when he hath done, if he have miscarried in it. If he be able to come off, it is well enough, though it be performed in never so ill a manner: Why? his mind is after other things, he intends greater matters, as he thinks. The Minister hath taught him to pray, and he can say his prayers, and so he doth the duty, but still, as if not. Oragaine, suppose a man whose heart is set upon Mammon, put this man to recreation; he may perhaps find time to play at Bowls, or Cards, or Tables with a friend: but how? he cares not whether he wins or loses: he whiles away the time, but this is not the thing his heart is set upon, that giveth him contentment: but that which his mind is on, is his commodities, his trade, his merchandise, his business in the world. Just thus (beloved) it must be with every true believer in the using of all the things of this life, that is, without care, without fear, without perplexity, without distraction, and if they come on, so: if they go, so: he must be pleased if he have them, and content if he want them: and howsoever, his thoughts must be carried higher and better. To think thus. I am the servant of God, I have a Calling here, I will follow it in obedience to God: I have a Wife, I will use her as a wife should be used: I have childred, I will have a care of their education. But I must not come to be distracted, about my calling, about my wife, and children, and servants, and good name, or any thing that is here below. I am here to day, it may please God, I may be gone to morrow: my heart's desire must be, to be content, with this that God is my all-sufficient portion: if I be in prosperity, to be, as if not: if in affliction, to carry myself so, that in the midst of sorrow and trouble, to be as if God have freed me from all, remembering still that my portion is in another life. Thus you have seen both the lesson arising from the Text, and what that is, that in it is required of every true believer. And this point I am now to prove, and still I must use the compellation of the Apostle, Brethren, for as for others I have little hope of. I will (as I promised) make it plain out of the Scripture, That a true believer, that would have comfort of it, that he is a true believer, Proved by Scripture. must be, as if not in all the things of this world. There is one eminent place for this purpose, viz. 1. john 4. 10. Saith the Apostle there, Love not the world, nor the things of the worid: if any man love the world, the love of the Father is not in him. Hence I argue thus; He 1 John 4. 10. that must so use wife, children, credit, friends, good name, prosperity, without loving of them, it is likely he useth them as if not: for love is the great wheel that setteth all the faculties a-work: Now the Spirit of God doth directly forbid all Christians to love the world, or the things of the world (as they do) the Scripture absolutely enjoineth that we should not love them, that is, that our hearts must not be fixed on them. Another place you have likewise in coloss. 3. 1. Set not your affections on things below. Now (as I said before) if any man do Col. 3. 1. any thing, that his affections are not upon, that he doth not love, and joy, and delight in, that he doth not take care for, and the like, certainly that man useth it as if not: but so must every true believer, use the things of the world so, as that he must not set his affections upon them. Other Scriptures I might give you to make good, this point, but I am somewhat afraid to be straytned. Two or three arguments I will add to make it plain, Why every true believer must be, as if not, in all these things. First, because all the things in this world (which are contained By Reason. 1 The things of the world are empty things to a believer. in the Text) they are all but empty poor things to a believer. To another man who makes them his God (in his conceit) they are full, but to a true believer these things are well known to be but empty things. I need give you no better proof to make this evident, then that which followeth in the Text: For the fashion of this world passeth away. The fashion of the world, What is that? That is, a thing that is a show without a substance. Nay, the word signifieth, such a fashion, as is in a Comedy, or stage-play, where all things are but for a while to please the eye: A man it may be acts the part of a King, that is no better than a beggar or a varlet: so all things in the world are no better than shadows and empty, like a piece of a stage-play: and no marvel if believers that know this use them, as not. Secondly, another argument why Believers must in all these Reas. 2. The things of the world are none of a believers. things use them as if not, is, because they are none of a believers, and being none of his, it is a mere folly for him, to set his heart upon them. How are they none of his, you will say? First, for the truth of it, these things below, they belong to the men of this life: but the treasure and estate of a Believer is laid up in another life; he is but as a stranger and pilgrim here below, and therefore they are none of his. And then likewise they are none of his, because he hath resigned them all up to God, in the day when he made the bargain for Christ. For when we come to be Christ's, we must sell all to buy that Pearl, and in selling all, Note. we sell not only our corruptions and lusts, but wives and children, and pleasures, and credit, and all: we have them not now to have and to hold, to do what we will with them: but now that we have Christ, we return all to him, and have them as Copyhold, to be tenants at will to that great Landlord: we have only a little time in them. And if it be so, that every believer hath no more to do in this world but thus: that he is merely at the pleasure of God, and can properly call nothing his own, but God and Christ, then certainly, he must use all these things as if not. Conceive it thus. A Traveller, goeth a long Simile. journey, he cometh at night to his Inn, when he is there, he is wondrous glad, of his table, of his bed, of his fire, of his meat and drink, and every thing, and he is wondrous welcome: but he doth not so delight in them, as the host of the house, who is living there, and is right owner, and hath the whole estate: No, he only resteth there for a night after his weary journey, but on the morrow, God be with you, than he is gone. So, a worldly man, he may say here is my estate, here is my stock, all that I have is laid up here. But a Believer saith, I am now in my journey, I am here, no other, than a pilgrim, my home is in Heaven, and while I am passing through this pilgrimage; If I have a piece of meat in my hunger, and a cup of drink in my thirst, and clothes in my nakedness, there is all that I care for. Thirdly, the last and the main Argument to prove that every Reas. 3. The things of the world hinder a believer in the service of God. true believer must be, as if not, in all the things of this world is, because if he be any otherwise in them, he will be so entangled, that he shall not be fit for the service of God. And this third Argument will be of the greatest force to a true believer. For the other two, you will say, if they be none of mine, why do I meddle with them? and if they be empty, why likewise do I meddle with them? But now thirdly, if I meddle with them, they will make me directly that I shall not be a Christian, they will hinder me from the service of my God; this will make a believer of all things, to look about him. The Apostle saith directly, that none that warreth entangleth himself: that is thus: Suppose a man have received press-money to go a soldier, will he be so mad as to lay out his money upon a Farm in the Country, when upon the command of his Captain, upon pain Simile. of death, he must follow presently. Beloved, he that entangleth himself with the things of the world, and of the flesh, if his wife, his pleasures, his credit, or any thing have taken up his heart: or if sorrows and afflictions drink up his spirits, and eat up his very soul; when God calls this man now to come to prayer, to come to the Church, to hear his Word, to fight against his lusts, or to do any duty, alas! his head, his heart, and all, are eaten up, with his Farm, with his oxen, with his wife, with his crosses and afflictions: so that he is altogether unfit for any service that God hath called him to. Therefore (saith Saint john) he that entangleth himself with these things below, he cannot possibly have the love of the Father dwelling in him. This shall suffice for the clearing of the point, I have spent the more time in it, because I would fain lay as good a foundation as I might, that the Application may take the deeper impression in your hearts. We that live in the Country, when we come up by occasion Use. into the City, and here see all men so full of trouble, every man so toiled in his work, so full of business, and so little time taken for any thing else, me thinks that such a point as this to Brethren, to believers should be of special use. Now (beloved) this is the sum of that I have to say; Be in all these things, as if not. Shall we all resolve, as obedient children to carry this point home, and examine in deed, and in truth, whether we be in these things, as if not. But alas what shall I say? I remember a story Reprehension. of one Thomas Lennot, a learned English man, who reading once in the fifth, sixth, and seventh Chapters of S. Mathews Gospel, how our Saviour Christ saith; You have heard how it hath been said of old, you must do thus and thus, but I say unto you, you must love your enemies, pray for them that curse you, do good to them that hate you, and persecute you; and so he goeth on in enjoining such strange duties to flesh and blood. He breaks out; Oh jesus, either this is not thy Gospel, or we are not Christians. Truly (beloved) I would to God a Minister might not have just cause to say so in this point, that when he cometh, and reads this of the Apostle; It remains (brethren) that he that hath a wife, be as if he had none; he that useth the world, as not abusing it: and he that buyeth, as if he possessed not, etc. And must it be thus, if we mean to be Christians?. I would to God (I say) a man might not break out, and say; Oh Paul, either thou art not the writer of this, or we are no Christians. We talk and profess it in words, that we purpose to do it: but if we come to the deed, and the truth, it is clean contrary, we are not at all moderate in the use of these things. In matters of Heaven, and in things that concern our everlasting welfare, where God would have us take the kingdom of heaven with violence: Where we should cry out as the Horseleech his daughter; Give, give, and never say it is enough: We are even like children that go to school, that care not how little they have for their money. In hearing, if the Sermon be but half an hour, we think it enough: and in prayer, and in conference, a little will serve the turn. Like the Jesuit, that when he thought he had a revelation, he cried out, Satis Domine, Enough Lord; I have revelation enough: So we, in matters of religion, Enough Lord. But turn us to wives, to children, to clothes, to honours, to preferments, to riches, to ease, to pleasures, and the like; there we are as the barren womb, that never saith it is enough. Brethren, is it not thus? But me thinks I should bring you some particular instances to Particular instances. convince you that it is thus: and I would to the Lord I could throughly convince you of it, that thus it is with you. But to instance a little. Suppose now, a man comes and meets with a Citizen in his business, and say to him; How have you spent this day? Truly (he will say) I am so full of business, that I have not time so much as to eat my meat. But I hope, you have been at prayer in your family, have you not? Alas (will he say) I cannot get so much as a quarter of an hour's time. Do you call this as if not, brethren? Come to another, that hath a wife: all his care is for her: oh my wife and children, if I should die, and leave them poor, what should I do? when I sleep, I dream of them; when I awake in the morning, my thoughts are of them. Is this to be as if you had no wife and children? Another, he is ever a complaining and mourning, oh, I have such crosses, I am so full of afflictions; I have lost such, and such friends; and such, and such an estate: and though I go to Church and hear, such and such comfortable doctrines, one after another, and all telling me, of the all-sufficiency of God, of the comforts and joys of the Spirit, of the good things that are laid up in Heaven: yet like Rachel, they will never be comforted for their brother, for their sister, for their children, etc. What shall we say to these things? Do you think the Lord speaks not as he meaneth? or that the Apostle, when he saith here absolutely and determinately, that thus and thus you must do if you be Christians, if you be brethren? Shall we do the contrary to all this, and yet think that all will be well? I know you may put it off (many of you) and allege many things: we have callings. and we must follow our Callings: if God brings me in employment, blame me not if I follow it: And I know not how to live, if I do not do thus and thus. But be not deceived, God is not mocked. In a word therefore, How to know whether we use the things of the world, as if we used them not. to put you on the trial. If thou findest in the midst of thy trading, and merchandizing, or whatsoever calling thou art of, thy heart daily gathering towards heaven: that thou canst say, blessed be God for this, and other commodities, but Christ is my darling: this is good. And then, in these things, if thou hast a care to use them aright, as well as to get them, and to thank God for them, and that thy project is, how thou shalt do good with that thou hast, that thou art always saying with thyself, Lord how shall I do good with so much as I have got by such a bargain. God forbid I should say against thee, though thou be full of business from morning to evening. But alas, there are many good people and godly, that give hope that they serve God, yet if they go home and examine themselves throughly, their own consciences will tell them, that in the things of this world, they are not, as if not, but rather, that they have been over-careful, and too full of distractions in businesses. And so for matter of joy: if a man have a little pleasure, or preferment given him; his heart is so up, that he knows not where he is, he is so transported, that he hath clean forgot himself. This cannot stand, this is not to be, as if not: and therefore I beseech you in the fear of God think of it. Now if a man would know, how he should come to have his How a man may come to use things, as if he used them not. heart in a good temper, to be in these things, as if not. In one word, let me tell you that rule of Saint Paul. In all things be filled with the Spirit, and then thou wilt not take thought much for other things: if once you let your souls be filled with the things of a better life: then wife, and children, and wealth, and pleasures, or any thing else, will not draw away your heart. Get a good handfast of Jesus Christ: work out your salvation, that you may know that you are believers upon good grounds, and that you have the graces of the Spirit of God in you, in deed, and in truth, that you are new creatures. And then often think of the rare things that are provided for you in another life. What; to have God to be your Father, and Angels your keepers, to be children, to be the companions of Angels. Weigh these things daily, and then you will be, as if not, in all these outward and worldly things. And until thou dost this: and thinkest withal of that I have formerly said, that thou art ready to strike sail, I will never believe that thou wilt be, as if not. This is the second thing. A word or two of the Third, and so I have done. And that is the Spur that the Apostle Saint Paul useth. And it is necessary he should use such a spur, for it is a very hard lesson. If you would be, as if you were not, consider this; The fashion of the world passeth away. That is, it signifieth (I touched it before) such a fashion as is on a stage: All these things below, they are but as the Acting of a Comedy, as a Scene, it may be it is done in half an hour, and though it make a fine show, yet in truth there is no substance in it. There is one, it is a fashion: besides, it passeth away. So then in this spur, there are two things. I will but name the heads. 3. The Apostles Motive, or spur. Obser. 1. The things of the world, but a show without a substance. First, That the things of this world (all, that I named before) are but a show without a substance; Even as a Scene or Comedy, things that have a glorious glittering show to the eye, but if you look in deed and in truth upon them, there is no such matter. That is one thing that I note, that our life is but as the acting of a part in a Comedy: and so by consequence, in all these outward things, thy contentment in wife, or children, or credit, or pleasures, thou dost but act a glorious part, it may be thou hast a goodly outside, fine clothes, rich apparel, an outward representation of comfort, but look thorough them, and there is no such matter. But the second thing which I rather would press, is, that it is Obser. 2. The show of the world is suddenly gone. suddenly gone; it passeth away, saith the Apostle. As a man hath but a little time to tarry in the world, so all the things he enjoyeth in the world, are wondrous inconstant. That look as it is in a Play, he that now acts the part of a King, it may be next, he may act the part of a Beggar: or as it is with some of your delicate fashions, that while you are speaking of them, the fashion is spoilt. Even so, the fashion of this world it will not continue. That is the sum of that I desire you to take notice of: that if you will not be persuaded by me, or by the Spirit of God in his unworthy minister, to use the things of this world moderately, and to carry yourselves as you ought in crosses and afflictions: yet know this, that the fashion of these things will shortly be spoilt. And if they be all so unconstant, what a fool art thou to set thy heart upon them? We may learn this wisdom from the foolery of our English Nation, esteemed now the idlest people of the world for changing their fashion. They will never make clothes twice of one fashion, but one gown of this fashion, and another of that, and though he be never so good a Tailor that makes it, yet he must make no more of the same fashion, but the next Term, they will cometo another. Learn, I say, this wisdom from that foolery: Now, the Lord giveth thee comfort in thy wife, set not thy heart too much upon her, the next Term the fashion may change: Now, thou art rich, let not thy heart dote upon thy riches, it is but a fashion, a show, it passeth away, to morrow thou mayst be a beggar: to day a man, to morrow none. But if thou wouldst keep the fashion, get the fashion of grace, get a right to heaven, an interest in God, and be content (in God's name) to follow his fashion. If the fashion that God will have thee be in, be to be an humble dejected man, be content with that fashion: if anon he will have thee on the top of the wheel of prosperity, thank God for it, take heed of abusing the things thou enjoyest. Remember the things of this life are inconstant things; as a flower, as a nosegay, that seemeth as a dainty fine thing, but while we are smelling at it, and praising it, it withereth away: so is it with all these things. I would I could tell how to speak home to your souls: and yet I know that little I have spoken, if it be entertained with faith, if you believe this to be the truth of God, not as the speech that a man makes to you, but as the speech of Saint Paul, an Apostle of Christ, that sets it down by the direction of God, that it is thus: I say, if you lay down this as a truth that comes from God, and seriously think with yourselves; I have but a little time to tarry here below, and when I am out of the world, I shall live for ever in heaven or in hell: while I do enjoy the things of this world, God will have me to be, as if not, in them: and there is good reason why, they are shows, and not substances: Grace and the favour Grace is only substantial. of God is only that which is substantial, whatsoever you look upon that is under these, are but shows: riches, and honours, and worldly contentments they are but shadows, like one in a play, that is but a Peasant under the coat of a King, these have but only outsides, under them there is no such matter. This I say which I have spoken, being seriously considered, and faithfully received, may (through the blessing of GOD, and your own prayers to God to teach you this) be a means to moderate you in the use of all those things that are here below. FINIS. SECURITY SURPRISED; OR, THE DESTRUCTION OF THE CARELESS. JOB 18. 10. The snare is laid for him in the ground, and a trap for him in the way. HEB. 2. 3. How shall we escape, if we neglect so great salvation. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. SECURITY SURPRISED; OR, THE DESTRUCTION OF THE CARELESS. SERMON XII. 1 THESSALY. 5. 3. For when they shall say, peace, and safety: then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape. IN the latter part of the Chapter going The Coherence. before, the blessed Apostle S. Paul, (to the end that he might draw those to whom he wrote, from immoderate sorrow for them that were departed this life:) revealeth to them certain comfortable truths, concerning the Resurrection from the dead, telling them that death itself is but as a sleep, whence they shall be raised at the last day, by the voice of the Archangel, etc. In the beginning of this Chapter, he prevents an objection that some might make. For, having fallen upon the discourse of the Resurrection, he well knew the curiosity of man's nature, that leaves those things that are most profitable, to inquire after such things that God hath hid, and therefore some men might say; Since there shall be such a time, and such a change; when will those times and seasons be? When shall that great day of the Resurrection come, when all shall be brought together? Of the times and seasons brethren (saith the Apostle) ye have no need that I write unto you, verse 1. As if he should say: this is no needful, no necessary thing for you to inquire into, or for me to tell you: rather let us fall upon those things that are necessary and useful; for neither you, nor I, can tell the particular time when that shall be: yet know this, that very suddenly such a time shall come, and that when the world lest thinks of it. The suddenness hereof, he setteth down by a twofold comparison. First, by the coming of a thief in the night: Yourselves know perfectly, that the day of the Lord so cometh, as a thief in the nigh●…, verse 2. Secondly, by the travail that cometh upon a woman with child: When they shall say, peace, and safety, then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape. This latter, is that I have made choice of at this time for my Text. A little for the explanation of the words; The meaning of the words. When they shall say, peace, and safety. The Apostle intendeth no●… to condemn, either the speaking of peace to the children of peace: 1. What is meant by peace. or their rejoicing in that peace they have. But that which he condemneth, is, that they cry peace to themselves, whom God denounceth war against: Men that go on in a course of sinning, and in security, and yet will persuade themselves, that all shall be well with them in the end; these are the men upon whom Death shall come thus suddenly, and upon whom the Judgement day shall come thus unexpected. When they shall say, peace, and safety; that is, when they are living in their sins, walking on in their rebellions against God, and shall yet be flattering themselves, that it shall be well with them notwithstanding this, then shall Judgement come upon them, then sudden destruction cometh. By destruction here, he meaneth not, the destruction of the body 2. What by destruction. or the soul, the destruction of their being. For the Soul even after the death of the body shall have a being: and the body also shall be restored again to its being and parts, in the resurrection from the dead. It were happy for wicked and ungodly men, if there should be such a destruction of their being, as that they should cease to be any more: for then this body, the members whereof have been the servants of sin, should not be tormented in Hell: and then this Soul of theirs, that hath set all the body on work in the service of sin, it should not be sensible of that anguish that shall cause gnashing of teeth. It were well (I say) for them if there should be such a destruction: it is that which if they might have their desire, they would wish above all things in the world. But it will not be such a destruction, it shall be worse with them. It shall only be the destruction of their joy, and comfort, of all their contentments, of all those things wherein they solaced, and flattered themselves upon earth: all these things shall be destroyed. Their riches that fed their lusts shall be destroyed: and their company that encouraged them in sin, shall be destroyed: and all things wherein they have delighted themselves here upon earth shall be destroyed: the whole earth shall be burnt with fire before them. And beside this, that same cheerfulness of spirit, and that free disposition, whereby they encouraged themselves in the ways of their pride, or whatsoever else it was, that made them seem some body on earth; all this shall cease, and fail them, and forsake them. There shall be no mirth, no wisdom, no courage, no friends, no wealth, no houses, no apparel, nothing to pride and delight themselves in, there shall be an utter destruction of all these things. Then shall destruction come upon them. As pain upon a woman with child. This showeth the manner, the The manner of the destruction. 1. ●…udden. kind of their destruction that shall come upon them. It shall be first, a sudden destruction: it shall not give them warning, either of the time or place: as it falleth out with a woman with child, her travel may come upon her, in the street, at the table, when she is talking, etc. So shall destruction come suddenly upon them, they shall have no more warning than these general warnings, that they have in the preaching of the Word. Secondly, it shall be a painful destruction, full of misery and 2. Painful. sorrow, as travail on a woman with a child. And then thirdly; It shall be an inevitable destruction, such a 3. unavoidable. destruction as they shall never avoid. All their wit, friends, power, strength, wealth, or whatsoever else they have, cannot put off the stroke of Judgement that shall come upon them: as all the devices a woman hath, cannot make her escape her travail, when it cometh. So then the meaning of the words are, as if the Apostle should have said; When wicked and ungodly men, in a course of sin shall cry peace to themselves, and flatter themselves in their rebellious courses, then shall a sudden, a painful, an inevitable destruction, of all their comfort of all their props, and hopes, and helps, fall upon them. In the words, you have a twofold description. In the words a double description. 1 Zach. 1. ●…1. First of the state and condition of the men of the world, when Christ shall come to judgement. He shall find all the world at rest. As the Angel that stood among the myrtle trees, spoke in the 1 Zachar. 11. We have walked to and fro through the earth: and behold all the earth sitteth still, and is at rest. He shall find all the men of the world in peace: every man applauding himself in some vain conceit, in some hope and confidence or other. They shall cry peace. Secondly, here is the consequent that followeth upon the 2 vain flattery of themselves: Then shall destruction come upon them. And that destruction is farther described and amplified by a comparison taken from a woman with child, to declare the suddenness, the painfulness, the unavoidableness of it. Thus you have the opening of the words. Let us now come to the points of instruction that may be raised hence. First, here you may see, and he that runs may read it, that They are most secure, that are in least safety. The Observation. A man is in the greatest danger, when he is in the greatest security. In the greathe security; the greatest danger. Then a man's Judgement is nearest, when he lest thinks of it, when he lest feareth it. This is the very thing that the holy Ghost would have us to take notice of here: At that very time, not before that time, they shall cry peace: Nor after the time, when they had done it, and repent of it: But just at the very time, when they are in the midst of their sins, applauding of their own estate, living under the power and guilt of sin, then cometh destruction upon them, and they shall not escape. Thus far the text. That we may make the point clear, before we come to prove it, give me leave, first briefly to tell you what we mean by that security, which is upon men even in their chiefest dangers. Know therefore, that there is a twofold security; A double security. A holy, spiritual A sinful, carnal security. There is first, a holy and spiritual security (and that even in 1. Holy and spiritual. this state whereinto we are fallen) which consisteth in a man's reconciliation with God, when he is in terms of peace with him, having obtained remission of his sins, and his favour through Jesus Christ; so that God is pleased with him in his Son, hath received him into the Covenant of grace, interested him into all the promises, and is become his God by a Covenant for ever. Now here a man may be secure, yea, and he must be so in a spiritual manner. Confidence upon the goodness of God in Christ, upon the promises of God in the Gospel, is that which is requisite in every Christian: it is that which God commandeth; Fear not (saith he in one place.) And again, Trust in the Lord. The Scripture is full in a calling for such security as this; that men should lay aside all those carking, and distracting cares, when once they are in the Covenant of grace, that now they should mind nothing but duty, and not be troubled about success. For (my brethren) it is such a security as makes a man not to Spiritual security, what. neglect duty; but such, as freeth a man from those disquiets of soul about the event of things. This was that which David had, and rejoiced in; I laid me down in rest and peace, for the Lord keepeth Psal. 4. 8. me in safety. This is that which the Lord commanded the people of Israel to do; Isa. 26. 20. Come my people, enter thou into thy chamber, and shut Isa. 26. 20. thy doors about thee, hide thyself, etc. He would have them secure themselves under his protection, and in his ordinances. This is such a security, as draweth men nearer to God, bringeth them to further acquaintance with God, keepeth them in a constant communion with God, causeth them to walk in God's presence, etc. This is a good security. But than secondly, there is a sinful carnal security; that is, 2. Sinf●…ll and carnal. when a man yet living in a course of sin, he beareth up his spirit against all fear, either of judgements threatened, or judgements approaching upon him, under a vain hope, of I know not what, mercy in God: and of I know not what, assurance from men, and upon worldly conceits and flatteries, either from others, or his own heart. Here is now a sinful carnal security, not warranted, but condemned in the word of God. This is the security, that is ever an ill prognosticator, and forerunner of some heavy judgement, to fall upon that person in whom it is. This is the security that we have now in chase. First then, we will make it appear, that it is an infallible sign Carnal security a forerunner of Judgement. of God●…●…udgement upon a person, or a people, to cry peace to themselves, to be secure, and no way troubled at their estate, when God is at war with them. You shall see this in instances and examples. Proved. See it in particular persons: and in States and Kingdoms, and you shall generally find it, that before the destroying judgement 1. By particular examples of particular persons. came upon them, they have been given up to this security we speak of, this crying of peace upon a false ground. See it in Agag; 1 Sam. 15. 13. The bitterness of death is past. But was it passed? Nay, at that very time, the bitterness of death was 1 Sam. 15. 13. upon him, for the very next thing that we meet withal in the Story is, that Agag was hewn in pieces before the Lord in Gilgall. Ye have Belshazzar in Dan. 5. wondrous secure, carousing, Dan. 5. 3. and quaf●…ing in the holy vessels that were taken out of the Temple of the house of God which was at jerusalem, amongst his Princes and Nobles, his Wives and his Concubines, as if there would be no change of his estate, and translation of his Empire. But what? was it so? Nay, at that very time, the very same hour (saith the text, verse 5.) came forth fingers of a man's hand, and wrote upon the plaster of the wall of the King's palace, Mene, Mene, Tekell, Vpharsin. Thou art laid in the balance, and art found too light, thy kingdom is divided, and given to the Medes and Persians: and immediately, In that very night (vers. 30.) was Belshazzar king of the Chaldeans slain; he was taken away from all his comfort and jollity. See t●…is in the Rich man, Luke 12. 19 Soul, soul (saith he) take Luk. 12. 19 thine ease, eat, drink, and be merry: and why so? was it because his soul indeed was washed in the blood of Christ? Nothing less. But, take thine ease, thou hast goods laid up for many years, thou art well provided against a hard Winter, against a dear year, now take thine ease. Well, what of this? had his soul any whit the more ease? had he many years to enjoy that which he had laid up for many years? Nay, mark the answer of God (verse 20.) Thou fool, this night thy soul shall be taken from thee; than whose shall those things be, that thou hast provided? It is ordinary (as job noteth of worldly men) thus to flatter themselves: They spend their days in wealth, and in a moment got Job 21. 13. down to the grave. They spend their days in wealth: this is that they resolve upon while they live upon earth, they will be merry, and enjoy their wealth, and worldly contentments to the height, and want nothing, but in a moment, while they are in the midst of these thoughts of raising a happiness to themselves out of their worldly estate, in the midst of these thoughts they go down to the grave. So it is also in Nations and States. See it in two particulars in 2. By general examples of nations and states. Luke 17. the 17. Luke. That of the old world; That of Sodom and Gomorrah; They were eating and drinking, and building, and pla●…ing, and marrying, and giving in marriage, till the flood came upon the one, and fire and brimstone upon the other, till sudden destruction came upon both, according to my Text. Ye shall have Jerusalem in the same case. Their Prophets are flattering them, and crying, peace, peace, as jeremy tells them, Chap. 6. 14, 15. They heal the hurt of the daughter of my people slightly, Jer. 6. 14, 15 saying, peace, peace, when there is no peace. Were they ashamed when they had committed abomination? Nay, they were not ashamed, neither could they blush: therefore they shall fall among men that fall, at the time that I visit them, they shall be cast down, saith the Lord. Mark; The Prophets cry peace; It had been well done of the Prophets to cry peace to those Israelites, that in truth were at peace with God: but they cry peace to them, to whom there was no peace. What then? Did the people reform? did this make those that before were rebellious against God, come in, and accept of the conditions of peace, and forsake their sins, and turn to God? No such matter, nay though their sins were reproved by jeremiah, and other faithful Prophets, yet they were not ashamed, when they had committed abomination, and they could not blush; they stood it out, they remained in their impenitency. Well; what of this? Therefore (saith the Lord) they shall fall amongst them that fall, in that day, at that time, they shall be destroyed, they shall be cast down, they shall cease to be a people; at least, they shall cease to be men prevailing above other people. In the first of Zephaniah, vers. 12. ye have the Lord saying Zepha. 1. 12. there, that he will visit jerusalem with lights, and search it with candles. What to do? to find out the men that are frozen on their dregs, that are settled on their lees; that say in their heart, the Lord will not do good, neither will he do evil. Why will the Lord visit jerusalem with lights, to find out these men? He meeteth with the conceit, that such men as these have, they think (as the Atheists in job) that God is circled in the clouds, and seeth not the things below, or as those in this Prophecy of Zephanie, that said, The Lord sees not; neither doth he regard. Why doth he not so? Because he wants light. Well then (saith the Lord) I will bring candles to see with, and visit jerusalem with lights: and whosoever he spies out amongst all the sinners in Israel, he will be sure to meet with those that say, The Lord sees not; that are settled on their dregs, that secure themselves under false persuasions, they shall not escape his wrath; Gods greatest quarrel is against those men that flatter themselves, as if God did not take notice of their sins, he will surely punish those: it is for their sakes, why he will bring candles to search jerusalem with. It was so with Babylon, in Isa. 47. 8. 9 The Lord observeth Isa. 47. 8. 9 her boasting; I am (saith she) a Queen, I sit as a Lady, I shall neither see loss of children, nor widowhood. Mark now what God saith, Hear now this, thou that art given to pleasures, and dwellest carelessly, both these shall come upon thee, loss of children, and widowhood; all thy props, and all thy stays shall be taken from thee, yea, and that in one day, in a moment, when thou least thinkest of it, suddenly thou shalt be husbandless, and childless. Nay, it is that which the Lord speaks of Romish Babylon in the 18 Revel. 7. She had heard of the pride and boasting of old Rev. 18. 7. Babylon, and she would fain be like it: I sit as a Queen (saith she too) and am no widow, and shall see no sorrow: she stands upon her outward pomp and glory, as worldly-minded men do (specialally when they come to greatness and eminency.) Well, what will the Lord do? Therefore (verse 8.) shall her plagues come in one day, death, and mourning, and famine, and she shall be utterly burnt with fire, for strong is the Lord God who judgeth her. Thou sayest I sit as a Lady, I shall see no change. Well saith the Lord, it shall be indeed a famous Church for something, even for such judgements as shall fall upon it, aboveall other places: there shall be famine, and death, and burning: Yea, and it shall be done, when all outward means that should bring this to pass, seem to fail, and when Babylon shall seem to advance herself like a Queen above all other Churches, when there is nothing but strength, and might on her side, then shall God do it, for strong is the Lord that judgeth her. He bringeth in this (strong is the Lord) to answer an objection. It shall be done for the Church, even then when the advers party thriveth most then when it may be seen to be Gods own work: then when 〈◊〉 〈◊〉 off from selfe-confidence: then when men have no●… 〈◊〉 〈◊〉 eyes on, but God, then will God do this for his 〈◊〉 〈◊〉 saith plainly, that Babylon shall be burnt with fire, and at 〈◊〉 a time, when it appears that it cannot be done, except he put his strength to the work. Thus ye see the security of a People or Nation, or Kingdom, it is an infallible sign of judgement falling upon it. And it must be so, and there is great reason for it. If we either Confirmed by Reason. consider the causes of security, whence it cometh: or the concommitants that accompany it; or the fruits and events of it: it must be that great judgements must be fall men, and places, when they are under this carnal security. First look to the causes. Whence is it that men, that are not at peace with God, yet flatter themselves that they shall do 1. In respect of the causes of security. Infidelity. well? It proceedeth from that unbelief, and infidelity, that is in the hearts of men: therefore they flatter themselves, and pride themselves in things that will not hold them up in the end: I say infidelity is the cause that men are so secure. Did men believe the word of God, that every threatening that goeth out of the mouth of God, against any particular sin, should certainly fall upon the head of the sinner, durst they go on in a course of sinning against God? Durst they add drunkenness to thirst? one wickedness to another? No certainly. In that measure a man hath faith; in that measure he feareth God and his judgements that he hath threatened. See it in Noah, Heb. 11. By faith Noah being warned of God, moved Heb. 11. 7. with fear, prepared an Ark. He believed that God was faithful, that had threatened a judgement upon the world: he believed the word of God, that commanded him to provide an Ark for the safety of him and his house, and therefore he feared the Deluge to come, and prepared an Ark. So likewise josiah, when he read the book of the Law, and saw what was threatened against the sins of the people, his heart melted within him: and why? because he believed that this was the word of God, he believed that God would be as true as his Word, therefore his heart melted within him, at the sight of those sins, wherein the people had continued so long a time. Nay, it is made a description of a believer in Isa. 61. That he is one that trembleth at God's word. On the other side: what is the Isa. 61. reason why infidelity doth presently bring judgements upon men? The cause is apparent: infidelity it draweth men from God; An unbelieving heart departs from the living God. And when Heb. 3. a man departs from God's presence, God pursueth him with his judgements. All the judgements of God are upon that place; where God's presence in his grace is not. If I go (saith David) to the uttermost parts of the earth, thou art there: if I go into the deep, thou art there. And how there? Not only as an observer, but as a punisher; that is, when men come to this point, to fly from God: Now, unbelief is a drawing of the soul from God to the creature, therefore it provokes God, for it sets up an Idol in the heart of man, and Idolatry exceedingly provokes God, and therefore he bringeth judgements upon it. Beside that, mark the threatening of the Word against this, Deut. 29. When a man heareth the words of this curse, and blesseth himself, Deut. 29. 19 and saith, I shall have peace, though I walk in the stubbornness of my own heart, the Lord will not spare that man, but the anger of the Lord, and his jealousy shall smoke against him, and all the plagues that are written in this book, shall be heaped on him. When is that? when is the time that the wrath of God shall smoke? At that very time and instant, when he flattereth himself with his vain conceits, that he shall have peace though God threaten judgement, then at that very instant, the wrath of God shall fall upon such a man. In this manner did God deal with the Israelites, in Isa. 6. 9, 10. Isa. 6. 9, 10. Make the heart of this people fat, make their ears heavy: and why so? that they may see, and not perceive; that they may hear, and not understand; lest they should be converted, and I should heal them. How long shall this be? (saith the Prophet) till the Cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate. When God giveth over a people to be regardless in hearing the Word, that they hear and do not hearken, they hear and do not regard, they do not conform and reform, according to the doctrine delivered, than God intendeth to sweep them away by judgement, that they may be utterly left desolate, as the Text saith. You see then it must needs be a grievous forerunner of a judgement upon a place, or City or people or nation, when they remain impenitent in their sins, and yet cry peace. Again secondly; If you mark the concommitants, what accompanies 2. In respect of the concomitants of security. this carnal security in the hearts of men, and it will appear then, that it must of necessity bring a judgement upon a a Land and place. What is that that accompanies it? A disposition slighting of God himself. When a man, I say, heareth the Word, the judgements threatened: heareth the Law warning him to take heed of wrath: the Gospel's alluring him to repent: and yet all moveth him not, but still he flattereth himself: I say here is a disposition slighting God himself. God in all his Attributes is slighted. His power, his wisdom, his justice, his truth is slighted: yea, his mercy, and patience, and Disrespect of God in all his Attributes. long-suffering, all are slighted, when a man in the course of sin goeth on in carnal security. Especially amongst the rest, this is a slighting of God's patience, and long-suffering, and forbearance of men. Wherefore do men harden themselves against exhortations to repentance, but because they presume upon the continuance of God's long-suffering toward them? Mark how the Lord takes notice Rom. 2. 4. 5. of this, Rom. 2. 4. The forbearance, and long-snffering, the goodness, and mercy of God, should lead thee to repentance; and therefore God hath for boar thee all this while, that he might bring thee to repentance. But what if he do not? Thou after thy hardness, and impenitent heart, heapest up as a treasure to thyself, wrath against the day of wrath. What day is that? The day of the revelation of the righteous judgement of God. As if he should say; Now you obscure God's justice and righteousness from others, and from yourselves: Well, God therefore will take a time to declare his righteous judgement, for that purpose God hath a day of wrath; and thy daily going on in sin, against the long-suffering, and patience of God, it doth but add wrath to that day. Thus it is when God hath borne with a man his own self. So it is likewise when God warneth a man by his patience toward others. What hardeneth men in security? Do we not see God hath been merciful to many sinners, why may he not be so to me too? He gave them repentance after many sins committed, why may he not do so to me? Mark what Solomon saith, Eccles. 8. 11. Because sentence against an evil doer, or an evil work, is not executed speedily, therefore the Eccles. 8. 11. heart of the sons of men, is set in them to do evil. This they purpose, they resolve upon, they venture up on: God hath been thus and thus to others, patient and long-suffering, and why may he not be so to them? Well yet I know (saith Solomon) that it shall not go well with them in the end, neither shall the wicked prolong his days; Why? because he feareth not before God. They are not awakened by the example of his judgements on others, they are not alured by his patience and long-suffering: it doth not make them to fear him: therefore it shall not go well with them in the end. Thirdly, Look to the end, what the consequence of this carnal 3. In respect of the fruit and consequences of security. security is; what follows upon it. Where there is carnal security, there must of necessity be an increase of sin, and consequently, a hastening of judgement: for the more sin hasteneth to ripeness, the more judgement hasteneth also upon the sinner. God hath set unto particular men a certain stint, and it is not known to them, what that stint limited is. Gen. 15. 16. The iniquity of the Amorites, Gen. 15. 16. is not yet full. They were a sinful people at that time: but the nearer they came to that fullness, and stint, and limitation that God intended to be the immediate forerunner of the judgement, the faster judgement hastened upon them. So for particular persons, there is a certain stint limited (Let every man look to it.) The adding of one sin more, may be thy uttermost stint, that shall bring the last stroke of judgement, and destruction upon Note. thee. Now (I say) this carnal security is that, that increaseth sin upon a man. We know how the security of the Israelites increased their sin upon them. And the security of Sodom, their pride, and idleness, increased the rest of their sins, and consequently hastened on their judgement. In Rom. 3. when there was no fear of God before their eyes; when there was a neglect of that, there was abundance of wickedness amongst them: and what follows? then there was nothing but destruction, and calamity in all their ways. I could give you sundry instances of this in the word of God. But I hasten. You see the reason. Let us now come to make some use of it, that we may not be prevented. We have told you, that it is true of States and Kingdoms, of Use 1. For examination. particular persons, of every man, that when in a course of sin, and impenitency, they cry peace to themselves, than judgement and destruction is coming upon them. It serveth therefore to inform us, what to think of ourselves, of the estate of this Land wherein we live: of these times wherein we are fallen. What can we expect, when we consider to what a height of sin we are come; how impenitent men are: how obstinate and hardhearted, and stiffnecked against the voice of God in the Gospel, and the means of Grace; but destruction to come upon us? If we look upon the sins of men, we may perceive even a general ripeness for judgement. When the sins of the Amorites were full, Judgement came upon them. How near the sins of this Land are come to that fullness, we know not, we have cause to fear. We see in other Country's the shaking of the sword upon us: it hath not yet awakened us to fear God. At home, we have had the voice of the Prophets, the Ministers crying unto us from day to day, to return, lest destruction come upon us: it hath not brought us to return from our sins. We have seen the mercies of God upon particular persons, and families: it hath not awakened men to walk conscionably in their places. We see no reformation, there is rather an increase of sin. And what can we expect there wants? but one sin, and when that is come, sudden destruction cometh. What is that? Security. And have we not cause to bewail the general security that is amongst us? May not the Angel of the Lord return that answer, as he did in the first of Zephany; All the world is at rest? Go into the streets, the houses, the shops of men, every man is at rest: no man is troubled about his estate, nor affected with God's displeasure, either against himself, or the Land we live in. See, is not the Land as secure as they of Laish, or worse? They were secure, because they did not hear of the danger; of the purpose of the Danites against them: therefore their security was not altogether so culpable and blame-worthy. But I will tell you what security ours is: nay, the holy Ghost hath told us to our hands, Prov. 23. 34. That judgement there, that is threatened against a man that goeth on in sin, seems to be a judgement executed upon us at this time: Thou shalt be as a man that lies down in the midst of the sea, or as he that lies upon the top of a must. They have stricken me, shalt thou say, and I was not sick: they have beaten me, and I felt it not, when I awake, I will seek it yet again. Our security, I say, is like that of a man in the midst of the sea, and yet asleep: as a man upon the top of a mast, and yet asleep. Nay, men not only in danger, but such as have the stroke upon them: They have stricken me, and I was not sick; they have wounded me, and I felt it not. Is it not thus with us, in these dead and secure times that we live in? And shall we say that we are not asleep? Hath not the Lord sent the destroying Angel amongst us, that hath smitten thousands in our streets? and yet we have not felt it. Shall we say we are not in danger? We are as a man that sleepeth on the top of a mast at Sea: Nay, as a man in the midst of the waves, in a dead sleep, like such as are drunk, and yet we feel nothing. Truly we have little cause to be secure, we have little cause to flatter ourselves with vain conceits of peace, and continuance of prosperity, if we look well about us. Where is any man that takes occasion by what he hears abroad, or sees at home, to enter into the reformation of his own house, of his own heart? It may be some men will say; It is an unjust tax that you put upon us; we are not so secure as you speak of. You shall scarce come to any man's table, but they will be talking of the judgements abroad. You shall scarce meet a man in the streets, but he will leave other occasions, and tell you how ill it goes with the Churches beyond the Seas. You shall scarce meet with one in the field, but all the time is taken up with discourse of the evils at home, or troubles abroad. And is this a sign of security? Alas (beloved) this is to be asleep, in the midst of the waves. Every man is in the midst of danger, and yet is secure. How shall that appear? I will make it appear, by demonstrations and signs, that may convince you before the Lord, that we add this to the rest of our sins, that in the midst of our sins and impenitency, we are secure: and therefore that destruction is coming upon us. What are the signs whereby we may be convinced of security? I will give you a few, that by those you may see whether the Land, the City, your families, yourselves, and all be not asleep, Signs of security. and at rest this day. The first sign shall be this; When men profit not by the judgements of God. Certainly it is an evident sign of a deep 1. Profiting not by the judgements of God on ourselves, or others. ●…eepe in sin, when neither the afflictions that are upon others, or upon ourselves, do any good upon us. Look how God hath smitten others. Hath that awakened us? You will say that it is a secure child that seeth his brother beaten, for the same fault before his eyes, and yet goeth on in it; you will say that that is a secure malefactor, that seeth such a person executed before his face, and yet goeth on in the same felony and theft. And must we not say that we are a secure generation, when we can see our brethren in other Country's, how they have suffered, and yet go on in the very same sins, that we ourselves think the hand of God is upon them for? We can talk of their sins, of their unrighteousness, and injustice, we can talk of their neglect of the Lords day, and other holy duties, and for these we judge them smitten of God. How is it then that we are such ourselves? how is it, that we go on in unrighteousness, in profaning the Lords day, in neglecting the house of God, and our own families? Have they found such sweetness in these sins, that we walk on in the same? Is it a pleasant and comfortable thing to be driven from God's house, and from our own houses? to be a reproach to all the world? If we think that the hand of God is upon them for these sins, how is it that we are not awakened? I remember Daniel in the fifth Chapter of his prophecy, taxeth Belshazzar for this: though thou knowest (saith he) Dan. 5. 〈◊〉 the hand of God was upon thy father, for this and this, yet thou hast done the like, and hast not humbled thy heart. So may I say; You have known what God hath done to your brethren in other countries, yet you do still the same yourselves, for the which they have been punished. Is not this security? Look likewise upon ourselves, and we shall see a general neglect of those judgements of God, that have been upon ourselves. How hath God smitten this Land? this City especially with the Pestilence? and may we not say, we have been smitten, and yet have not felt it? is not this security, and a dead sleep? God threateneth those in jer. 31. 9 That escaped the pestilence, that jer. 31. 9 they should fall by the sword, by the hand of Nebuchadnezar: Why so? because they did not reform, and amend by the pestilence. What cause have we then to fear, lest we fall into the hands of the sword of some Nebuchadnezar or other, when the pestilence hath done no more good among us, when it hath not awakened, and reform us? Look upon yourselves, upon your houses, upon your dealings, your company, your conversations; see if there be any reformation, since there was such a mortal calamity, as drove you from the City, and frighted you from your own houses, and from the house of God. Well: these are fearful prefages, that when former Judgements prevail not, worse are a coming. I have smittenthem (saith God in the fourth of Amos) with cleanness of teeth, and yet they have not returned unto me: What then? I have smitten them with blasting Amos 4. and mildew, and yet they have not returned unto me: What then? I have smitten them with the pestilence, after the manner of Egypt, and yet they have not returned unto me: What then? Therefore I will come against them; and because I will do this, prepare to meet thy God, Oh Israel. As if he should say; I have now stood out, and tried you, at one or two weapons, and found you obstinate and rebellious: I have stroke at you with the sword of Famine; I have shot at you the Arrows of pestilence; I have smitten you with other judgements. You should now meet me: if not, I have more weapons yet; I will come and bid the battle against you, and it shall appear who is the stronger, you or I: And since you will stand out against me, notwithstanding the Judgements executed upon others, and afflictions upon yourselves, see if you can stand out against my last stroke: you have escaped some lesser sicknesses upon your own bodies; you have escaped the Pestilence already; but you shall find it a hard task, when God biddeth battle, to escape his last stroke, if you will not now be reconciled, and come in, and seek his face. This is the first demonstration, whereby it appears, that we are sinfully secure, which is a forerunner of Judgement, because we are not awakened by the judgements of God upon ourselves and others. Secondly, another sign is this; The contempt of God's ordinances: 2. Contempt of the ordinances. the slighting of the Prophets. This is an evident demonstration that we are under this carnal security I now speak of. Mark how the Lord describeth a people whom he meaneth to destroy, Zach. 7. 11, 12. They refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear: Yea, they made their hearts as an Adamant stone, lest they should hear the Law, and the words which the Lord of hosts hath sent in his spirit by the former Prophets: therefore came a great wrath from the Lord of hosts. A great wrath, what is that? Therefore (vers. 13.) it is come to pass, that as Heecryed, and they would not hear, so they cried, and I would not hear, saith the Lord of hosts. Well (beloved) little do you know what time, and ways God hath to make you cry, and roar in the anguish of your hearts, because of Judgements and afflictions, when you will not now hear God, that striveth with you, and cries unto you with the voice of his Spirit in his Prophets from day to day. When men will not hear God speaking to them in his Word, it is always a forerunner of judgement. In the sixth of Amos, the Amos 6. Lord challengeth his people, and telleth them, that he had used many means for their reclaiming, but nothing would do them good: well now (saith he) hear the rod, and him that hath appointed it: As if he should say: there is no more dealing with you with the Word, but I must come with the rod, with judgement. Is it not thus with us at this day? May not the Lord say of us, as he did of the people in jeremy's time? You have forsaken my law which jer. 9 13. I set before you, and have not obeyed my voice, neither walked therein, but have walked after the imaginations of your own heart. And than what follows? Therefore, thus saith the Lord of hosts, Behold, I will feed this people with wormwood, and give them water of gall to drink, and I will send a sword after them, till I have consumed them. Do not many cry out, as they in jer. 23. 33. What is the burden Jer. 23. 33. of the Lord? Where is it that the Ministers have not been threatening judgement, and telling you that God is coming out to be avenged upon a sinful nation? have they not been crying thus this seven, ten, twenty years? Where is that burden of the Lord? Well, you shall find what it is, when the day of the Lord cometh, a day of blackness and terror: it hasteneth: and this very security is an evident sign thereof: even as in the days of Noah that preacher of righteousness: and in the days of Lot, that vexed his soul with the unclean conversation of the Sodomites; they would not believe their words, but they seemed unto them, as if they mocked; and then came the judgement of the Lord upon them. If this be not the estate of this Land at this day, what means the complaints, the heaviness of the spirits of the Prophets? What means their tears and cries, and prayers, because of the obstinacy, and hardheartedness of people that will not be drawn from their sins by any means? This is a second evidence or sign, when all this crying and calling will not awaken, that we are in a deep sleep of security. Thirdly, another evidence is, the vain hopes of this Land. 3. Vain confidence. It is a sign of carnal security, and that we are all in a dead sleep, when we have such idle dreams out of idle fancies, and vain confidence that delude and deceive men. What do men rest on, to secure, and persuade themselves of imunitie from wrath and impunity? Certainly this: that we have the ordinances of God amongst us. Oh the Temple of the Lord, the Temple of the Lord. Alas, had not the people of Israel the Ark? and yet the Philistims took the Ark, and slew the sons of Elimine Had they not the Temple? and yet the Lord in jer. 7. 11. Sendeth them to Shiloh. Jer 7. 11. 12, 13. Go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it, for the wickedness of my people Israel. And now because you have done all these works, saith the Lord, and I spoke unto you rising early, and speaking, but you heard not; and I called unto you, but you answered not. Therefore will I do to this house, which is called by my name, wherein you trust, as I have done to Shiloh. Had not the Churches of Asia, the golden Candlestick? and yet are they not now tributary to the Turk? The ordinances of God (beloved) are means to increase, and hasten a judgement, when we shut our eyes, and will not open them, but walk in darkness. Oh but there was never so many Preachers, nor so many means: there seems to be a new spring of the Gospel: there are abundance of men that come daily furnished for the Ministry, and are zealous and forward, and powerful Prophets, and the like: and therefore it is a sign that much good is intended towards us, and that no judgement shall come. But do we not read that immediately before the seventy years' captivity, there were more Prophets then in many years before? Why should we rest in such things as these? But nevertheless we have many good people that are full of prayers and tears, and they shall deliver the Island. It is true, there are many (blessed be God) and we have cause to wish that there were many more: and to say as Moses said to joshua, when he would have had him forbid Eldad and Medad, that Numb. 11. 13 prophesied in the Camp of the Israelites; Would God that all the Lords people were Prophets, and that he would put his Spirit upon them. So we, of such godly men that walk with an upright heart: would God that there were many such. But yet are not these as Lilies among thorns? a few amongst many men? Are not these the objects of reproach, and contempt amongst an unrighteous generation? Who are the men that are cried down most by the world, that are most opposed, and injured by all men? Are not these they that support the land by their prayers, and hold up all by their standing in the gap? May we not rather fear that God will avenge the quarrel of his servants upon an ungracious, and ungratetull people they live amongst? What shall we speak of other things? Did not Bozrah in jer. Jer. 49. 16. 49. 16. boast herself of her situation, that she dwelled in the clefts of a rock? Saith God; though thou hidest thyself in the clefts of the rock, though thou shouldest make thy nest, as high as the Eagle, I will bring thee down from thence. It is not talking that our Island is situate in the Sea, and environed with walls: Judgement can leap over the Sea, as well as the pestilence hath done our walled Towns. It is a vain thing, and yet if you harken to the discourse of most men, you shall see that this is that that keeps them secure. Or it may be, as some in Isa. 48. 15. We (say they) have made a Isa. 48. 15. covenant with death, and with hell are we at agreement, when the overflowing scourge shall pass thorough it, shall not come unto us. Well (saith the Lord) your covenant with death shall be disannulled, and your agreement with hell shall not stand, when the overflowing scourge shall pass thorough, than you shall be trodden down by it: When judgement cometh, of all the people in the world it shall certainly meet with you. What mean these idle dreams, and vain conceits, that when we go on in an unreformed condition, and in a course of sin and impenitency: yet because you have the Ministers, and the ordinances, and the people of God amongst us, because we are convenient for situation, and such like things. These are vain things, they will do us no good at that time: and for the present, they show our security, our horrible security. Fourthly, take another evidence, and that is, the abounding of 4. Continual increase of sin. the sins of the Land. Were it possible that at such a time as this, of shaking the Rod, the Sword over us, when judgements are upon the Nation, that there should be such abundance of iniquity in all places, if men were not in a dead sleep? How doth drunkenness stagger, and reel in every street? How doth pride vaunt, and boast itself in every Church and assembly, though it be cried down never so much? Alas (beloved) are these times to pride up ourselves in vanity? Are these times to run after the sensual, and sinful courses of an ungodly generation? These are times wherein God calleth for fasting, and brokenness of heart. Lay aside thy fine apparel (saith God to the people) that I may know what to do unto thee. We should lay aside these things, that we may show ourselves to be men awake, But men generally do so abound in wickedness and ungodliness, that we may rather conclude, as it is in the Revelation, that the time is now come too near; He that is filthy, let him be filthy still, that is, let him go on to the end. It is evident and apparent, that sin is increased since the sickness: it is apparent that our sins are aggravated, though they are daily cried down. And now at this time, as if we would defy God to his face, and call upon him to hasten his judgements upon our Land, upon our Families, and persons, every one strives (as it were) who shall outdare him most, in our excesses, in impenitency, in hardening ourselves in a course of sin. These things convince us of our security. There are many more that might be named, if the time would permit. But put these together, and they may show us our wretchedness. When we consider how little we have profited by Judgements: how little we have profited by the ordinances: how full of vain confidence, and idle dreams: how notwithstanding all these we abound still in wickedness, and there is no reformation of our hearts and lives: what may we not conclude against ourselves? If ever people were drowned in a drunken security, we of all people under heaven are at this time. For of all people under heaven, we are in a manner the last: God hath spared us to the last. We have had warning by judgements inflicted upon others, for many years together. It hath come nearer to us by degrees: it began a far off in Bohemia: and then in the Palatinate, and in Germany. The Lord would have us see how he cometh to us by degrees, by steps, that at the last we may meet him by repentance. But where is the man that yet gets out of the bed of security, that cometh out of his sleep to meet the Lord? that comes with a broken heart to beg for forgiveness of his sins past, and to beg for mercy for the time to come? Well now, since it is so, that we are convinced by these signs that we are in a carnal and sinful security: we see then (so many Use 2. For xxhortation. of us at least, that are children of the light, and of the day) what cause we have to be awakened, and to do that for others, which they will not do for themselves: to be more earnest in prayer, more frequent in humbling our souls, for our own sins and theirs, that God may lay aside, and cast away his judgements and displeasure, that either are feared, or lie upon us. It is not a fearful thing, that when the Lion roareth, the beasts of the Forests tremble; Yet the God of heaven roareth against the world at this day, and the proud hearts of men, do not tremble before him? Shall the beasts of the Forests be afraid of the Lion, more than the poor worms of the earth, of the mighty God of heaven and earth? But this is the horrible Atheism and infidelity, that is in the hearts of men, that they believe not God's power and justice, nor his threatenings. I beseech you let every man be exhorted, to stir up his soul to this business, to awaken himself in his own particular person. Motives to watchfulness. 1. The watchfulness of our enemies. Consider that there are others that are awake, that may bring you sorrow enough: be you awakened to prevent those miseries. Satan is awake to tempt you. Be sober and watchful, saith Saint Peter, for your adversary the devil, goeth about seeking whom he 1. Satan. may devour. Satan is busy, and watching to make you his prey, watch you therefore, that you enter not into tentation. Your own Corruptions are always awake. The concupiscence, 2. The flesh, and depraved disposition of the soul, it is awake still to further every evil motion; to draw you aside by its tentations. Therefore (saith the Apostle) I beseech you abstain, as pilgrims and strangers, from fleshly lusts, that war against the soul. Do as men in war, when they know that they have a waking enemy against them, they will be sure to keep their Watch. Beloved, you cannot but know that your corruptions are awake, you may perceive it in your sleeps and dreams: take heed that you be not found in a spiritual sleep, that corruption prevail not over you. Besides these, the enemies of the Church are awake: Heretics are awake every where to bring men from the faith, to 3. Heretics. pervert the faith of many: oh be awake to prevent those. Besides, others are awaken to ransack houses, to destroy Cities: oh be awake, that you may be at peace with the Lord of Hosts, the God of Armies, that hath all power in his hand to keep you safe. Again secondly, consider the evil of this security you are in, Mot. 2. The evil of security. In itself a spiritual lethargy. of this disposition of heart, when you cry, peace, peace, to yourselves in the midst of God's displeasure. It is an evil disease: a spiritual lethargy. That disease we know in the body, it takes a man with sleep, and so he dieth. Oh how many are in this spiritual lethargy, in this deep sleep of sin at this day, the Lord awaken them. It is the more dangerous, because it is a senseless disease: A disease that takes the senses from the soul: and diseases (we know) that take away the senses, are dangerous: for it is not only a sign, that nature is overcome by the disease; but besides, it draweth men from seeking for cure. Thus it is with the spiritual lethargy; it shows not only that sin hath prevailed in the heart, that it hath overcome grace, and thereupon you have yielded unto it, to your pride, and covetousness, and vanity, as those that are subdued under a disease: but it hindereth you from seeking the means to escape out of it. Thou sayest (saith Christ to the Church of Laodicea,) that thou art rich, and needest nothing; and that was the reason she sought not to Christ. It is our condition: we have knowledge enough, therefore we care not for the ordinances of God; We have faith enough, and therefore we care not for increasing it: though none of us say thus with our tongues, yet most of us believe thus with our hearts. As David saith of the ungodly man, the wickedness of the wicked saith in my heart. So may I say, the neglecting of the ordinances, the carelessness of men in the use of the means of salvation, saith in my heart, that there is abundance of security, that they are in a spiritual lethargy that leadeth to death. As it is an evil disease, so it causeth much evil. It is that which driveth away the Spirit of God. It is the counsel of the Apostle, 2. In the effects. 1. It drives away the spirit of God. Grieve not the Spirit, quench not the Spirit: When we neglect the motions of the Spirit, the Spirit withdraweth itself. Doth not your own experience tell you this? Consider a little, what motions you have had: how God by the checks of your consciences, sometime by secret incitements, as it were a spur upon your hearts, hath moved you to duty, and to leave your sins. How have these moved you? you have had purposes it may be to perform these duties, to walk in the ways of God, to please him in all things: the neglect of these purposes, hath driven away the Spirit, it may be God now leaveth you to final hardness. Again, it letteth in Satan. When the unclean spirit is driven 2. It lets in Satan. out, he goeth about seeking rest, and finding none, at last he returneth from whence he went, and findeth the house swept and garnished: and he entereth in, and bringeth seven spirits more, worse than himself. Alas! how many men are there, that for a fit, in some particulars have altered their course, and have thought to become new men: yet rushing upon former occasions, and temptations to sin, they have grown secure and careless, and now Satan hath gotten stronger hold of them, with seven spirits worse. Nay, this is that, that drives away Christ, and the comfortable influence of his Spirit in the heart. The Church in Cant. 5. was 3. Hinders our Communion with Christ. asleep, was in a spiritual slumber: and Christ goeth away, She seeks him whom her soul loved, but she could not find him. I speak now, to those that were awake, and are now asleep: their hearts it may be are awake: but they walk not with that watchfulness, and humility of spirit before the Lord as they ought: therefore now they are heavy, and destitute of the comforts of the Spirit. Well, they may thank themselves: Christ hath hid himself to teach them to be more watchful. And, to conclude: This is the cause of positive Judgements. 4. Bringeth judgement positive. You know what came upon the old world, and upon Sodom and Gomorrah, for their security. And likewise of future Judgements, it is that which casteth men from heaven to hell. That servant that saith in his heart, my Future. Master deferreth his coming, and therefore he eats, and drinks with the drunken: what is the issue of it? He shall have his portion given him with hypocrites, where there is weeping, and wailing, and gnashing of teeth, Mat. 24. Matt. 24. Here is enough (I suppose) to awaken you. Whensoever the heart of man is held down with secure thoughts of God's displeasure, and thinks it is at peace with God, it is an evident sign that wrath is a coming. Nay (beloved) in that measure you are in carnal security; in that measure you are under wrath: let that therefore be enough to awaken you: and say thus with yourselves: It were better for me a great deal, to be among the number of those, that complain, and are mourning Christians; then to be in the number of those that are full of jollity, and Joviality, that rejoice and sport themselves, that put far from them the evil day: I might then escape the wrath of God, as they do. Who are they that escape wrath? See in Ezekiel 9 Those that Ezek. 9 were awake when others slept, those that mourned, when others laughed, those that humbled themselves before God, when others hardened themselves: those were the men that were marked in the forehead by the Angel, and they escaped. And in the third of Malachi; Those that feared the Lord, and thought upon his name (in Mala. 3. those evil times) that spoke oft one to another: there was a book of remembrance of them, and they are Gods jewels; he will be sure to keep them safe. But how shall we come to be awakened? I should have told Helps to watchfulness▪ you some helps for this: I will but touch upon a few in a word. First, I will propound sobriety as a main help. Would you 1. Sobriety. be watchful, and kept from spiritual slumber, take heed that you keep yourselves sober. I speak not of sobriety, as it is opposed to drunkenness, though that be one thing, Be not filled with wine, Eph. 5. wherein is excess, but be filled with the holy Ghost, Ephes. 5. As if he should say, you cannot be filled with the holy Ghost, and with excess of Wine: persons that take liberty in excessive drinking, certainly they are destitute of the holy Ghost, and so of life and salvation. But I mean a further sobriety; that is, as it is opposed to worldly-mindedness. Take heed that you plunge not yourselves too much in the world; and worldly pleasures and cares: for these are against the rule of sobriety. Be sober in your diet, in your apparel, in your gaining, in your spending, in your mirth, in your company, in every thing: that is, moderate yourselves, and your affections in these things. A man may soon grow to such a drunkenness, by excess in worldly affections, that he may be in a dead sleep, neglecting Gods judgements, and his own estate, as we see men that plunge themselves in worldly business are. It takes away the thoughts of those things that concern our spiritual good. I say not that you should leave off the business of the world: for every man must continue in the calling that God hath set him. But I say, moderate your affections to the things of the world: Do worldly businesses with heavenly minds, in obedience to God: Do them with waking hearts; to repent for the sins of your callings, to avoid the sins of your callings. And that that I say of labouring in your callings, I say of pleasures, and of every thing else; we should be watchful and sober: as S. Peter saith, Be sober and watch. Secondly, if you would be free from security, which is a forerunner of judgement; be sure to keep yourselves in exercise. 2. Spiritual exercise. A man that would keep himself awake, will busy himself in some exercise, and employment or other. What exercise should a Christian use? The exercise of grace, and of the duties of obedience. Be sure to keep yourselves in the exercise of all the advantages that God giveth you in your lives, to employ your graces in. In difficulties and straits, exercise your faith. In provocations to anger and discontent, exercise meekness. In crosses and troubles, and afflictions, exercise patience. In the miseries and wants of others, whether spiritual or corporal, exercise mercy. And what I say concerning grace, I say concerning duty. Keep yourselves in the exercise of prayer, and reading, and meditation, and conference, some one thing or other, some holy employment or other, that may keep the soul waking. For I tell you, you shall find, that whensoever you let fall spiritual exercise, you will at that very instant fall into carnal security in some kind or other. Thirdly, would you keep yourselves from this dead sleep of carnal security, then keep your spirits in fear. Sorrow and 3. Continual fear. grief makes a man heavy; but fear keeps a man waking, when jacob feared Esau, he kept a watch that night. Samson feared the Philistims, and it wakened him out of his sleep. Fear makes a man watchful. You may perceive it in your own experience. In that measure that the fear of God prevaileth, security is expelled. Keep fear therefore. Blessed is the man that feareth always, but he that hardeneth his heart falleth into evil. Mark how he opposeth the hardening of a man's self in carnal security, to the fear of God. Keep your heart in a constant fear. Reason thus; Alas! shall I do this thing, and sin against God? Will not God be offended and displeased? Shall I go on in this vanity? Would I have the judgement of God find me in this company? would I have it seize upon me in this employment, in this business, in this action? Fear lest God should strike thee in such an act, lest Death should seize upon thee in such a place, and let that make thee keep a constant watch against the snares that are in those places. Fourthly, keep good company. Company you know is a 4. Good company. Eccles. 4. good means to keep men awake. Two are better than one, and woe to him that is alone, saith Solomon. I say good company: for there are a company that will infect you. Keep not company with a froward person, lest thou learn his frowardness. So, keep not company with drunken, and swearing persons, these are the Devil's instruments, to keep a man in carnal security. No, keep company with those that have a charge given them, to exhort one another daily, and to consider one another, to provoke to love, and good works. Keep company with the Saints, and make use of all opportunities to provoke others, and to be provoked by others. That is the fourth help. Fifthly, would you be kept from this sinful security: then keep God always in your sight. It is a good way for a man that 5. Be always as in God's presence. would keep himself awake, to fix his eye upon some object. Fix your eye upon this main object, God. Whether shall I depart from thy presence, saith David, This is that the Lord would Psal. 139. have his people to consider, to keep them from sin, in jer. 23. Jer. 23. 23. 23. Am I a God at hand (saith the Lord) and not a God a far off? Do not I fill heaven and earth, saith the Lord? Can a man hide himself from God in any secret place? Think in thy chamber, in thy parlour, in thy shop, in thy house, in thy friend's house, in the street, in the Church, in every place wheresoever thou art, that there God is also. If a man had but always some one before him as a witness, he would not venture upon many things, that he now doth. If a malefactor should see the Judge before him: if the child had always his father's eye upon him: or the servant had always his Master sitting about him, and above him (though there are many that are unjust servants) yet nevertheless he would serve him, at least with eye-service. Now set yourselves in the eye of God, that sees you in the dark: hears you in your most secret whisper: knows every action of your life, and every circumstance of those Actions. This will be a means to keep thee from security. I will add but one more, which is the sixth. Consider thy latter 6. Consider thy latter end. end: The night is now coming upon us. If it were told any of us, that this night thou shalt die, as it was told the rich man in Luke 12. Thou fool, this night shall they take away thy soul: I think there is none that heareth me this day, but he would certainly keep waking this night. But it is not bodily waking we plead for: but spiritual waking, a waking from sin, a waking to repentance: And we tell you that Death is now at the door, ready to seize upon you. We speak not only to you that are aged, that are at the brink of the grave: but we speak also to you that are young: Death may seize upon you, and strike you this night: be awakened now to repentance. I remember what God said to the Church of Sardis; Be watchful, and strengthen the things that Revel. 3. 2. remain. That Church was asleep, as many of us are at this day. God cometh to awaken you now, as he did them, that that little goodness you have left, may be renewed and confirmed. You that are quite out of the way of grace, and go on in a course of sin: fit now down, and humble your souls: get into a secret corner, wherein you may confess those many provocations whereby you have provoked God all your days: and resolve to amend, if the Lord spare you. Begin now, delay it no longer, it may be the last night, the everlasting night to you: take this warning now therefore; be awakened to repentance. This is that the Scripture calleth upon so much, Eccles. 11. Rejoice Eccles. 11. 9 O young man, in the days of thy youth, and let thy heart cheer thee in thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all this, thou shalt come to judgement. As if he should say: You that are in the midst of your delights, that solace yourselves in the midst of the abundance of the earth, which you enjoy, that sport yourselves in the pleasures of this world, know that there will come a Judgement day, see therefore now what will best answer God then. Since the end of all things is at hand (saith the Apostle) let us be sober, and watch. We know not how near the end of the world is, we know indeed it shall not be yet, because Antichrist must be destroyed, and the Jews called before that day come: but nevertheless, certainly thy end is near, thy day, thy particular death (and that is the time of thy particular judgement) may be sudden: It is appointed for all men once to die, and after that cometh the judgement; That is the particular Judgement that cometh upon Death: so I say, this may be the night of thy death, and the morning, may be the day of thy particular doom. judge yourselves now, that you may not be judged of the Lord: It was the use that the Apostle made even to good men: For this cause (saith he) many are sick, and weak, and many sleep; that is, they are dead: what then? If we would judge ourselves, we should not be judged of the Lord. So say I to you, judge yourselves: now bring yourselves as prisoners before the Bar: arraign yourselves as malefactors before the Judge: bring out the particular bills of indictment against yourselves, whereby you have provoked God: yet there is mercy, the day of grace, and opportunity of repentance, and turning unto God, yet lasteth; therefore do it now. I might add many other helps to this purpose, but these shall suffice at this present. We have an example before our eyes, enough to warn us of this. Here is an example of Death, which should teach us now to awaken ourselves, and not to live securely, as men that dream of a long life, for many years. Here is a young man dead: took away in the prime of his time, in the beginning of his days: his sickness though it held him not long, yet it was somewhat violent. How know you what a short time you have, though you are now young: or if you live longer, what sickness you may have: it may be you may be deprived of your reason and senses: therefore now, while health, and reason, and sense, while these Warning Sermons are afforded, take time, and make use of time, lest your security make good this Text upon you. When they shall say Peace, Peace, then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape. FINIS. A CHRISTIANS VICTORY; OR, CONQUEST OVERDO DEATH'S ENMITY. ROME 8. 37. We are more than conquerors through him that loved us. HOSEA 13. 14. I will ransom them from the power of the Grave: I will redeem them from death: O Death, I will be thy plagues; O Grave, I will be thy destruction. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. A CHRISTIANS VICTORY; OR, CONQUEST OVERDO DEATH'S ENMITY. SERMON XIII. 1 COR. 15. 26. The last enemy that shall be destroyed, is Death. IT could be no Paradox to declare, that every man hath more enemies in the world than friends, both wicked and godly. There is no question of it. But it is true also, that so long as a man's ways please Prov. 16. 7. God, he can make his enemies his friends. Of all the enemies men have, the spiritual are the worst, for they are common continual enemies. Common enemies I call them, because they are every man's enemies. Others though they be enemies to some, they are friends to others, these to all. Continual, because their war is never at an end. Other enemies we may have truce with now and then, pauses, and breathing times, leisure given us, when we have done one skirmish to make ready for another: from these there is no intermission nor rest, not for a moment: wheresoever, or whatsoever we are about, it may be said to us, as Dalilah said to Samson, Up Samson, thy enemies are upon thee. The three principal of these (yeeknow) are commonly reckoned up to be. The Devil, the World, and the Flesh. But the Apostle telleth us of a fourth, which he calleth our Last enemy, the enemy which shall last of all assault us, the other will leave assaulting us, when we are in this world; this, when we are leaving the world, mustereth up his forces against us: sometimes holding us long play, as the house of David did the house of Saul, till our strength be wasted and spent, sometimes dispatching us with a sudden stroke, as Absolom did Amnon, when our hearts are merry within us. This enemy, Death, the very sound of his name, is like the name of Honiades to the Turks, dreadful to some: the very dream of it dreadful, as Nebuchadnezars' dream was to him, it troubled him, and the image of it, made him tremble and quake. But though the hearing of an enemy may cause disturbance; yet withal to hear that this enemy is overcome and destroyed, the news of that may cheer us. Behold, this is the news that the Text bringeth. It telleth us of an enemy indeed, but it telleth us withal of the destruction of this enemy. Death is the common enemy of mankind; It is our last enemy, we may think it none of the least, because it is the last: yet here is the destruction of it, Oh thou enemy, thy destruction shall come to a perpetual end. It is already Psal. 9 6. destroying, and as it is the last, so at the last it shall be destroyed. Those are the two points that I am to treat of; of an Enemy, and of the destruction of this Enemy. The parts of the Text. The Enemy is Death, and the Last Enemy (as the Text calleth it) the last that shall assault us. In that ye may note two things; Its Quality, and Its Rank. First its nature and quality, An Enemy. Secondly, its order and rank, in what rank it is Filed, not in the Forefront of the battle, but it cometh behind in the Rear, it cometh in the end of the Army (when all other enemies have given over) and setteth upon us at the last. Secondly, here is the destruction of the enemy, that is the Milk and honey of the Text. Death though it be an Enemy, though it be a kill enemy, it shall not be a conquering enemy. He that subdueth all our Enemies for us, will in time subdue them to us. And who he is, the Apostle telleth you in the verse before the Text, Christ our Lord, He shall reign till he hath put down all his enemies under his feet: And as all His, so all ours too; both those that are Enemies to him, and to his death. Among the rest, he will destroy that also; As it is the last, with which we shall be assaulted, so it is the last that shall be destroyed. There are three points of observation we have here lying before us. First, that Death is an Enemy. Secondly, that Death is our last Enemy. Thirdly, that as Death assaulteth us last, so at last it shall be destroyed. I begin with the first of these, That Death is an Enemy. And Obser. 1. Death is an enemy. an Enemy indeed it is; one of the Devil's regiment. The Devil he is the General of the Army: when he brought sin into the world, he brought Death into the world. Sin draws Death after it, as the Needle draws the thread. First I will show ye what kind of Enemy it is. Secondly, wherein it appeareth to be an Enemy. First, what kind of Enemy Death is; What kind of enemy. A common secret spiritual continual Enemy. First a Common Enemy; Common to all mankind. The charge 1. A common enemy. 1 King. 22. 31 it hath, is not like that upon the Aramites, fight neither with small nor great, save only with the King of Israel. Great and small, King and Keisar, all are marks that this aimeth at: one kill weapon or other it hath for them all; like Ishmael, The hand of him is against Gen. 16. 12. every man. The young and the old, the strong, and rich, and noble, and wise, and holy, none can scape, none can keep out of Death's reach. What man is he that liveth, and shall not see death? Psal. 89. 48. Object. Ye will object to me peradventure. Those that shall live at the coming of our Lord, at the end of the world, shall not see Death. I had thought (I confess) to have stood a little upon this points discussion, but I must not. I have many things to say. In Answ. a word therefore; First, these are but a few, and a few make not a general. Secondly, though these die not the ordinary natural death, but as Elijah and Enoch, shall be translated up to heaven; yet in their translation and assumption, they shall suffer a mutation and change which shall be in stead of Death. Their change is a kind of Death to them, as our death is a kind of change to us. Therefore we may account it a common Enemy to mankind, Josh. 23. 14. for as the Scripture saith, It is the way of all the earth. And the Grave it is the house appointed for all living. It is a common Enemy, Job 30. 23. and it is the more dangerous for that. Secondly, it is A secret Enemy; And it is the more dangerous 2. A secret enemy. for that. Secret Traitors are worse than open enemies: these may be prepared against, because we know them: those may surprise us unawares, because we see them not, nor suspect them. Poor Uriah carrieth Death in his bosom: so we carry death about us, though like a Moth it lie and fret in the garment, and we see not when it eateth, nor can certainly determine the time when it will grate asunder the thread of our life. What man living can divine when, and how, and where Death will seize upon him? it is not for any to determine such a thing, it lieth so secret, he cannot find it out. What a sort of diseases we are subject to, you may imagine how many. Nay, ye cannot imagine how many, when the very eye (as some Occolists observe) hath above sixty diseases. What a many casualties there are every moment, when as oft as we step over the threshold, we cannot tell whether ever we shall come home again. The fire saith, Death is in me; and the Water saith, Death is in me; the earth we tread on hath Death in it; the Air we breath in, that which we continually take in, and put out at our nostrils hath death in it: Death dwelleth with us in our houses; it walketh with us in the streets; It lieth down with us in our beds; It is wrapped about us in our clothes that stick to us. Benhadad is slain in his Bed. Amnon at his Table. Zachariah in the Temple. joab at the Altar. The disobedient Prophet is torn with a Lyon. The unbelieving Prince is trod to Death in the crowd. Abimelech slain with a Millstone; and Pyrrhus with the fall of a Tile. Adrian is choked with a fly. Victor is poisoned with Wine. And one of the Emperors with the bread he received in the Sacrament. Thus Death waiteth every where, and yet we spy it not. It is a secret Enemy, and therefore the more dangerous. Thirdly, it is a spiritual Enemy. And it is the more dangerous 3. A spiritual Enemy. for that. Spiritual I call it; First, because it is invisible, for the spirits are invisible, they cannot be seen; Such an enemy is Death, though we must all feel it, yet we cannot see it: were it any way discernible, we might think of some way how we might shift and shun it: but it is beyond the ken of our eyes: we are no more able to see that then the Air: being therefore out of sight, it is out of our reach, we know not how to grapple with it; we know not with what weapons to encounter it. And a Spiritual Enemy I call it, because though it seize on the body, it strikes at the soul: By God's decree the death of the soul is a concommitant of the death of the Body, and were it not by God's mercy reversed, they would still come like lightning and thunder, and strike both together. Again, it is a spiritual enemy, because it fighteth against us in the strength of sin. It cometh armed with a Sting, the sting of death is sin. Some make question whether if Adam had never sinned, he should ever have died. But methinks the Apostle Saint Paul putteth it out of qustion; By one man's disobedience sin Rom. 5. 12. came into the world, and by sin death. All those Deaths that S. Austin reckoneth up: First when the soul is deprived of God, separated from him. Secondly, when the body is separated from the soul. Thirdly, when the Soul is separated from the body, and from God, and suffereth torments for a time. Lastly, when the soul is separated from God, and rejoined to the body, to suffer torments eternally. All these are the recompense, and reward of sin. Therefore Death coming, and being an Enemy thus armed, (whatsoever kind of death it be) we may well say it is a spiritual enemy, and the more spiritual, the more dangerous. Fourthly and lastly, it is a continual Enemy. And it is the more 4. A continual Enemy. dangerous for that. It lays hold of us in the womb, and never leaves us, till it hath brought us to the Grave. Beloved, we do not only die when we die, but all the time we live, assoon as we begin to live, we begin to die. As Seneca saith, Every day we die, because every day some part of our life is gone. As a Candle, it is no sooner lighted, but presently it begins to waste: as an hourglass, it is no sooner turned, but presently the sand begins to run out. So our life, it is no sooner breathed, but presently it begins to vapour out. As the Sea, what it gaineth in one place, it loseth in another; so our life, what we gain one way, we lose it in another: look what is added to it, so much is taken from it; the longer a man liveth, the less he hath to live. Death doth by us, as jacob did by Esau, catcheth us in the womb, and never leaveth us. So we see it is a Common, a Secret, a Spiritual, a Continual Enemy. Next we are to consider; How, and wherein Death showeth it Wherein Death is an Enemy. self an Enemy. What Death deserveth at our hands, to be thus accounted and feared. Fearful and terrible it is, that is certain; So Aristotle, It is the most terrible of all terribles. Bildad in job, calleth Job 18. 18. 〈◊〉 it the King of terrors. What doth Death bring with it to make it fearful? I answer, Death hath sundry concomitants, and companions In respect of its attendants. 1. Sickness, etc. Heb. 2. 15. that attend it, that make it a formidable Enemy. First, the Harbingers that come along with it; Sicknesses, and diseases, infirmities, old age, and difficulties. These are all fearful to nature, and through fear of these, Death keepeth men all their life in bondage. They make our lives, as it were a life, rather like a life, than a life indeed. So that howsoever the Apostle said in another place, as it were dying, and Behold we live. There Death 2 Cor. 6. hath the tanquam, and life the Ecce: yet here we may say, as it were living, and behold we die: here life hath the tanquam, and Death the Ecce. Life is but as it were a life, it is but the shadow of a life that man walketh in: Man walketh in a vain shadow, and disquieteth himself Psal. 39 6. in vain. It is true, it lighteth not on all alike, some it cometh on as a Lion, and breaking their bones from morning to evening, it makes an end of them: to others it is as a Moth in the garment, secretly in their lives, by degrees, insensibly, pining and consuming them. Howsoever, what Harbinger soever it bringeth, it visiteth us with many touches, and twitches, before it come: falling pellmell, thick and threefold on us, when they come. In respect of these, it may be said to be an Enemy. Secondly, the dissolution that Death bringeth. For it dissolveth the frame of nature; It divorceth, and separateth the soul from the 2. Dissolution of the frame of nature. Body, those two companions, that have lived so lovingly together, and perhaps have lived a long time together. This is another thing that makes Death look like an Enemy. Friends and companions that have lived long together are loath to part: we see in experience, old folk commonly are more loath to part, when they are old, then when they are young. Now there is none nearer than the soul and body: there is none have lived so long, or so loving: it must needs be tedious for these to part, and be an affliction and vexation, when neither the body can longer retain the fleeting soul, or the soul longer sustain the drooping body. Therefore in respect of this also, Death being the cause of this, no marvel though nature reluctate, and we look upon it, as on the face of an Enemy. Thirdly, the horror of the Grave: The men of Darkness, as 3. The grave. job calleth it: the place of oblivion; the pit of stinch and rottenness; this is another thing that nature shrinketh and relucts at. For there we must bury out of our sight, that that once was the delight of our eyes, as Ezekiel said by his wife. And though it were Ezek. 24. 16. never so lovely before, yet it quickly becometh loathsome. Our Beds must be made in darkness, where corruption and worms, must be the Mattress and Coverled, to lie under us, and spread over us; Thou shalt say to Corruption, thou art my father, and to the worm, thou art my mother, and my sister. That body of thine, that Isa. 14. 11. God in the womb so wonderfully made, that thou all thy life-time (peradventure) hast delicately cherished, lapped in Silk, in Fur, pampered with sweet wines, Death as a proud Tyrant will set his foot upon it, and throw thee down to the horrid dungeon, where thy flesh shall putrify, and thy bones rot, and the beauty of it (though sometime it were as the Rose and the Lily of the field) shall soon become as loathsome as the dung in the streets. This is another thing that makes the face of Death dreadful and terrible, when we think of such privations, and annihilations as these, tha●… we shall come from a being to no being. These cannot but make Death look with the face of an Enemy. Fourthly, The loss and deprivation of all worldly contentments, 4. Loss of worldly contentments, and actions. and worldly employments: that is another thing that makes Death terrible and fearful to us. Look whatsoever contentment we took in any thing here, we must bid it farewell then. Farewell to all, to profits and pleasures, and honours, we shall carry none of them away with us; None of our pomp and glory shall descend Psal. 49. 9 after us, as the Psalmist saith. Farewell to all the gold and silver we have gathered together, to all the goodly lands we have purchased, to all the stately houses we have built, to all the pleasant gardens, and orchards we have planted, to all the sports and pastimes we have had, to all our merry consorts we have kept company with, to all our Jewels and wardrobe, to our dancing, and feasting, and music: Death pulleth us from all these, and layeth us level with the Dust; It mingleth shovels and Sceptres together; It makes rich and poor, the Prince and the Peasant alike; I shall see man no more. All relations we have now, shall be broken off then, between Husband and Wife, Parents and children, Isa. 38. 11. Master and servants, neighbour and neighbour, friend and friend: we shall dwell apart with ourselves, and not so much as shake hands one with another. All the services and employments we are taken up with here, shall cease then: there shall be no frequenting of the Exchange, no exercising of Trade, no bearing of Office, no working in our Calling. Death is the night that no man can work in: and Death is the place of silence, where all affairs are cut off: Where there is no work nor invention, nor wisdom, nor counsel, as Solomon saith in the book of the Preacher. Oh saith good Hezekiah; I shall see the Lord no more in the land of the living. There is no more service to be done to the Lord, nor no more in the Church, in that manner as it is now: there is no exercise of Religion, no Word, no Sacraments, no Fasting, no Alms, no Preaching, no Prayer, no Confession and thanksgiving. The Corpse cannot praise thee, the Grave cannot give thanks, they that go down into the pit cannot honour thee. Psal. 6. Oh (Beloved) how careful and active, and vigilant, and diligent should this make us to be (when we consider it) for the well improving of that time that we have lent unto us, and for the well-discharging of those places, and offices, and duties that are now laid upon us; Considering that Death is an enemy that will cut us off from all affairs, and bereave us of all opportunities of receiving or doing, or performing any service to God at all, either 5. Conscience of sin, and certainty of Judgement, and uncertainty of salvation. in Church or Commonwealth. Fiftly and lastly, Conscience of sin, and certainty of judgement, and uncertainty of salvation (for brevity's sake I put them together) these things come along with Death, and make the face of Death terrible and fearful. Conscience of sin first of all. For Sin it is the sting of Death. And which of us is there that doth not arm Death with that sting? Who can reflect on the passages of his life, but he shall find it as full of sin, as the Leopard of spots. We find nothing in sin now, but oblectation and delight, and therefore we hide it under our tongue, and hug it in our bosoms. Oh but when Death cometh once, it thrusteth these things out, and oh the horror and anguish that the poor conscience is tormented, and made to smart with. Again, with conscience of sin, certainty of judgement; that is another dreadful Arrow in Death's quiver, After Death cometh judgement. And we must all appear before the judgement seat of Heb. 9 27. 2 Cor. 5. 10. Christ, to receive according to what we have done in our bodies. First, the particular judgement that passeth upon the soul, it shall never be reversed, for as the Tree falleth, so it lieth. And then the General judgement, when the Body and Soul shall both be wrapped up in the same condemnation. Oh who can dwell with devouring fire? with those everlasting burnings? Isa. 33. 14. And then lastly; The uncertainty of our future estate. For how many thousands be there that die, that cannot tell what becometh of them when they die, but they must sing that Farewell to their souls as Adrian to his, My poor wand'ring soul, whether art thou going? What will become of thee? Death then being accompanied with such an Army of Terrors as these, the Apostle might well call it, as it is in the Text; An Enemy. That is the first thing. Secondly, we are to consider how it is called the last Enemy. For two reasons; First, because it is the last that shall assault us. So Caietan. Secondly, because it is the Last that shall be destroyed. So the Why Death called the last enemy. 1. Because it is the last that shall assault us. Therefore we have more enemies than Death. common stream of interpreters. It is the Last Enemy that shall assault us. And here I have to note two things; First, that while we live in the world, we have more Enemies in the world. For when there are some last, there must be others going before. If Death be the last Enemy, there are some others beside. ay, we have so (God knoweth) Enemies on every side. Without us, within us. The Devil he is an Enemy to us, and volleys of tentation he The Devil. hath to discharge against us. So many tentations, so many Enemies. The World is an enemy to us: An enemy when it seemeth a friend; The world. When it smileth it betrayeth: it kisseth and killeth. On the right hand it hath prosperity to allure, on the left hand adversity to affright; in every corner, wicked counsel, and company, and example to seduce and ensnare us. Lastly, our own flesh is an enemy. It is a Serpent we carry in The flesh. our bosoms. The Devil is a serpent in Hell: the world is a Serpent in our hand: the flesh is a Serpent in our bosom. We carry it with us where ever we go: It is a connaturall, concorporate Enemy. All our other enemies could do us no hurt, if it were not for that, if this enemy that cohabiteth with us, did not combine against us. Know (who everthou art) there is no Enemy like thyself: thyself is the worst enemy of all. All the sparks that fly out of Satan's engines, could never sing a hair of our heads, if our flesh were not as tinder. All the winds that blow in the four corners of the world, could not make shipwreck of us, if our flesh were not a treacherous Pilot. Death (that gnaweth the thread of our soul and body asunder) could not separate them, or them from God, if the flesh did not whet the teeth of it, and sharpen it with a sting. So then we see, we have a great many Enemies more to encounter us besides Death, some without, some within. Therefore how should this teach us circumspect walking? to behave ourselves wisely in every thing, as David when he knew Saul was his Enemy, and had an eye upon him to do him mischief. How should it teach us to pray with David; Lord teach me thy way, and lead me in the right Psal. 27. 11. path, because of mine enemy? That is one thing I have to note. Again, another thing I have to note; If Death be the last enemy, Therefore likely to be the worst enemy. then in all probability it is like to be the worst. Of the Devil's regiment it is (I told ye before) He is the General of the Army. And (beloved) believe it, the Devil is very politic and subtle, in marshalling his forces, he will not place his best Soldiers in the forefront of the battle, but keeps them in the Rear, he puts them behind, that when all the rest have wearied and tired us, they should set on us afresh. He is so cunning a disputant, that he reserveth the best arguments for the last. A cunning Gamester, that plays his best play at the last; A cunning Archer, that shoots his best shaft at the last. So since Death is the last Enenie, it is like to be the sorest. Now the sorer we are like to find him, the carefuller we should be to arm against him: always to put ourselves in a readiness, that whensoever he cometh, he may find us weaponed: that if it were possible, we might be always doing, as if we were dying, it being the height of the perfection, that any soul can attain to (as the heathens themselves well observed) for a man to spend every day, as if it were his last day. That is one reason why the Apostle here calleth Death the last enemy, because the last is like to be the worst. Again, another reason. As it is the last by which we are assaulted, 2. Because it is the last that shall be destroyed. so it is the last that shall be destroyed. That the Apostle principally meant here (as Interpreters commonly understand it) When he saith the last enemy that shall be destroyed is Death, he meant that Death is the Enemy that shall be destroyed last. And this leadeth me to the last point I propounded to speak of, That Death is an enemy, and the last enemy, and at last shall be destroyed. It shall be destroyed, that is one thing. Who undertakes the doing of it? Ourselves? In likelihood Who it is that destroyeth Death. Rev. 5. 3. 5. Death is more likely to destroy us, than we it. But as it is said of the seven-sealed book in the Revelation, when there was none in heaven, or in earth, or under the earth, that was able to open it, the Lion of the tribe of judah, prevailed to open the book. So the Lion of the tribe of judah prevaileth to destroy this enemy, that none in heaven, or in earth, or under the earth, but only he, is able to destroy. He saith of him, as David of Goliath, when he defied the host of Israel, and all men ran away, Let no man's heart fail him. So saith the 1 Sam. 17, 32. Host 13. 14. son of David, The Lord of David, let no man's heart fail him, I will go to fight with yonder Philistim. Oh Death I will be thy death, It is spoken in the person of Christ, whom Saint Peter calleth the Lord of Act. 3. 15. life. He subdueth all Enemies, and it is he that will destroy Death, he will not leave him, till he have trod him under foot. But when will Christ do this? We see Death plays the Tyrant When Deach shall be destroyed. still, it killeth and spoileth, as fast as it did; his sickle is in every one's harvest; as fast as the corn grows up, he cuts it down, he leaveth not an ear standing. How long Lord, how long before this (that the Apostle tells us of) will be? At last. His meaning is, at the general day of the Resurrection: At the day of the Resurrection. when the end of the world shall come, than Christ shall destroy him. And he bringeth it in the rather, to assure the Corinth's of that, that some of them doubted of; namely, that there should be a Resurrection. For unless the dead should arise, how can Death be destroyed? But Death shall be destroyed, therefore it is out of question that the dead shall rise again. But what comfort have we in the mean time, if Death be not destroyed till then? if till than it play the domineering Enemy? No, not so neither. We have comfort enough in that, that Comfort in the mean time. Christ hath already done. Though it be not already destroyed, yet it is already subdued. It is not only subdued, but disarmed, and not only so, but captivated, and triumphed over. He subdued it when he died; in suffering death he overcame Death; he beat him in his own ground, at his own weapons: in his own hold he disarmed him. When he rose again, than he spoiled him of his power, and took his weapons away, and triumphed over him in the open field. When he ascended into heaven, than he carried those spoils with him in token of conquest, as Samson took the Gates of Gaza on his shoulders, and carried them to the top of the hill. Christ by Death took the sting of Death away; by his Resurrection he took the strength of Death away; by his Ascension he took away the hope of Death, for ever conquering or prevailing more; finally, at the last Judgement he will take away the name and being of Death, so that it shall never be more remembered, but mortality shall be swallowed up of life. ay, Christ hath done this for himself (perhaps) but what is this to us? Nay, Christ hath done it, not only for his own victory, but he hath given us victory: he is not only a conqueror, but he hath made us conquerors: thanks be unto God, that hath given us 2 Cor. 15. 57 victory. In a word, Christ hath, and will do by Death, as he doth by our sins: he hath subdued them already: at the last he will utterly destroy them: sin and Death both of them are already subdued, at last they shall be abolished and destroyed, that they shall be no more. As there shall be no more sorrow and pain, so there shall be no more death and sin: All tears shall be wiped from Rev. 7. 17. Host 13. 14. our eyes: I will ransomethem from the power of the grave, and redeem them from death. More than this; This yet addeth to our comfort, Christ will so destroy Death, as he will not only subdue him for us, but also reconcile him to us: not only foil him as an Enemy, but propitiate, and make him our friend. We have all our enemies subdued to us, but some are so subdued, that they are reconciled: Death is one of them, it is a reconciled, as well as a subdued enemy. In stead of bringing forth children for bondage, it becometh a purchaser of our freedom: it is so far from plucking us from Christ, as rather it letteth us into Christ: so far from being a loss, as it bringeth gain: so far from being a damage, that it is part of our Dowry: therefore the Apostle reckoneth it as a prerogative, as he saith, that the world, and life, and Christ is ours, so Death is ours. 1 Cor. 3. 22. Indeed if Death were not ours, life were not ours; for our only way to life now is by Death. Such a friend is this Enemy become, that it is a Bridge to pass to heaven: the Chariot that we are taken up to heaven in. What we get of life toward life, we lose in death, but what we get in death toward life, we never lose. Now for the Application, and conclusion of all. Something I have to say by way of comfort, and something by way of counsel. First, by way of comfort; Against the fear of Death, or against Use 1. overmuch sorrow for those that Death takesaway. It is true, Death is an Enemy. But to whom? only to the wicked Death an enemy only to the wicked. that are out of Christ, to those that have no benefit at all by his Death and Resurrection, and ascension. When Death cometh and findeth out these, they may say as Ahab did to Eliah, and more truly a great deal, hast thou found me, oh mine Enemy? It is the worst Enemy they have in the world. It is a cruel Sergeant, that 1 King. 21. 20 catcheth them by the throat, and arresteth them for a debt that they are never able to pay: It drags them to the Jail, casteth them into the Dungeon, to the chains of Darkness. I have not a word of comfort to say to them. They have no more comfort in Death, than they have in Hell, where though they shall lie in torments and pain, they shall not have a drop of water to cool their tongue. But to the faithful in Christ, there is comfort upon comfort. Death to the believer is For though Death be an Enemy, yet remember, first it is a subdued Enemy. Secondly, a reconciled Enemy. Thirdly and lastly, an Enemy that one day shall not be at all. It is a subdued Enemy, that is one comfort. The strength and 1. A subdued Enemy. sting of it is gone. When a Bee hath lost his sting, and is a Drone, it can hurt no more. So Death is a Drone to a Christian, it hums and buzzeth, it doth no hurt, it cannot sting, the sting is gone. Against all those Enemies that I formerly told ye of, that are attendants on Death, here is comfort. First it is true: Death cometh with ill Harbingers, it bringeth sicknesses, and aches, and pain, but there is comfort against this. For when God sendeth pain, remember he promiseth to send patience too: that he will put his hand under to help, His left hand shall be under us, and his right hand over us, to catch us: he hath Cant. 8. 3. promised comfort upon our sick beds, to make our bed in our sickness. Psal. 41. 3. We need not make such an Allegory as Ambrose doth: this sweet flesh of ours, the Bed of our soul, it is under infirmities and weaknesses: God helpeth us, he makes our bed: he saith to the sick of the Palsy, Take up thy bed: he turneth our bed in our sickness, either he sends us health, (so some expounds it) he turns the bed of sickness, into a bed of health: or God turneth our bed for us in our sickness; that is, he refresheth us, giveth us ease, when we lie upon our sick beds. It is a Metaphor borrowed from those that attend sick persons, that help to make their Beds easy and soft, and turn them, that they may lie at ease: So God hath promised his children in the painful time of sickness, to make their Beds easy and soft, to cause them to lie at ease by the Patience that he will give them. Secondly, it is true, Death bringeth dissolution, and dissolveth the frame of nature, it separateth and divorceth those two loving companions, the Soul and the Body. But there is comfort in this. For though it divorce the Soul and the Body, yet it cannot destroy the soul and the body: even the body is in the hand of God, when it is rotting in the earth, as the Soul is translated to heaven. Again, though they be separated, yet it is but for a time, one day they shall meet more joyful, and glorious then ever before, and after that they shall never be separated again. Lastly, though he separate the soul from the body, and the body from the soul, yet neither from Christ, nor Christ from them. Nay, it is so far from separating, that it helpeth to unite us to Christ, (as I said before) the dissolution of those shall be the conjunction with him; I desire to be dissolved, and to be with Christ. Phil. 1. 23. Thirdly, it is true, the horror of the Grave attendeth Death, and the putrefaction of this flesh of ours, that must turn to corruptness, it makes it terrible and fearful. But there is comfort against this. For after that time of putrefaction, there shall be a time of restitution, and though the worms devour this flesh of ours, yet in that very flesh of ours, we shall see God another day, These eyes shall Job 19 27. see him. There is comfort in that, that when God shall come to restore us with himself, what the Grave hath clothed with corruption, he will clothe with glory; these vile bodies, he will make Phil. 3. 21. them like the glorious body of Christ, without all corruption. Fourthly, it is true, Death depriveth us of worldly friends, of worldly employments, this makes it terrible; Yet there is comfort against this. Though we be deprived of worldly friends, it carries us to heaven, to better company, to Angels, to the spirits of Heb. 12. 23. just and perfect men, to God the judge of all, to jesus the Mediator of the New Testament. Nay besides, one day he will restore again those very friends, of which here we are deprived: though we lose them for a time, in heaven we shall meet again, and there renew a perpetual league of society and love. So though it deprive us of worldly benefits, it cannot of heaven, and those are better, they are not pleasures of sin, that last for a season, but at the Psal. 1●…. 11. right hand of God, that endure for ever. So though it deprive us of worldly services, it carrieth us to heaven, to those that are better, that are high and proper to the Church triumphant, such as befit the Church, to sing Hallelujahs; and such as are profitable to the Church militant, by the memory of good examples, and by the prayers they offer to God, not in particular, for they know no man's particular wants, yet for the general and common good of all. Fifthly and lastly; It is true, the consideration of sin, and of Judgement, and our uncertain estate after death, makes it terrible like the face of an Enemy. Yet there is comfort against these. For sin. I told you that though there be a sting in the Serpent, yet Christ hath drawn out that sting, so that being a Serpent without a sting, we may do as Moses, take it in our hand, put it into our bosom, and it will never do us hurt, to them that die in the Lord: Death rather came by sin, then for sin; It is not between sin and damnation, but between sin and salvation. For judgement; It is true, Death presenteth judgement, but it presenteth it with comfort, for the day of Judgement, is the day that the godly look for, and long for, as the day of redemption, not of confusion; when they shall receive the sentence by which they shall be absolved, and not condemned. For they know when God shall come to be their Judge, he shall come to be their Saviour. And so for the uncertainty of our future estate after death. It is true, the state of the dead, in regard of natural understanding, it may be a thing uncertain and obscure, yet from the secre●… revelation of God's Spirit, the Saints in some measure know how it will be with them after death, We know though our earthly tabernacle be destroyed, we have a building given us of God. 〈◊〉. Cor. 5. All these things are helps to give us comfort against the fear of Death, and those Enemies that Death comes attended with: that though it be an Enemy, yet it is a subdued Enemy. Secondly, it may comfort us, to consider that Death is not only 2. A reconciled Enemy. a subdued, but a reconciled Enemy; of an Enemy it is made to be a friend: it is so to all the faithful; such a friend, as they have not a better in the world. It is most certain, the wicked have not a worse enemy in the world than Death, and the godly have not a better friend; so ye should see if I had leisure to show you, on the one side from what labour and care, and misery, it helpeth to free them; and on the other side, to what comfort, and rest, and peace, and joy, it helpeth to bring them. Lastly, it may comfort us, to consider that as death is an enemy, 3. An Enemy that at last shall be destroyed. Rev. 20. a subdued enemy, a reconciled enemy, so it is an enemy, that at last shall be destroyed. The time shall come when Death and Hell shall be cast into the lake of fire; the meaning is (I think) they shall be shut up in the bottomless pit, where they shall only have leave to exercise their power on the Devil, and damned reprobates that lie there in torments, Death on the one side still gnawing of them that they ever die, and yet Hell on the other side, still preserving of them, that they shall everlastingly live. But the godly, and the faithful shall have their part and portion given them in the resurrection to life, where they shall never ●…ast of death more. What the Apostle saith of Christ, is true of all those that are in Christ, when they are once dead, they shall die no more, Death hath no more dominion over them. Rom. 6. 9 But I cannot enlarge these comforts; Yet (Beloved) I have a word or two of counsel, I pray hearken to it. Birefly thus. Christ though he have overcome, and destroyed both death and Use 2. For instruction. sin for us for ever, yet notwithstanding he will have us exercised also in subduing and overcoming them, Christ hath not so fought for us, but he will have us also fight for ourselves: as he hath overcome death, so must we for our parts, that we may have the comfort of that that Christ hath done. Death being an enemy How to be prepared for death. to us, we must prepare and arm ourselves against it, that it may not be an Enemy too strong. And for your better direction take these few heads. First, Remember that Death is the wages of sin. It is sin that 1. Die to sin. lead Death into the world: it is in respect of that, that Death is an Enemy to us, and were it not for that, it would be no Eenemie at all. Now then (beloved) if ye will not die in your sins, let your care be to die to sin: labour to have sin die in thee, and then thou shalt not die in that. When thou hast committed drunkenness, or profaneness, etc. think with thyself, this is pleasant and sweet now; but how will this taste another day, when I shall come to lie upon my deathbed, and my soul shall set on my pale lips, ready to take her flight, and be brought before the Judgement seat of Christ? What fruit will these things bring then? What comfort, and peace, and joy, will it procure to the conscience then? Oh (saith Abner to joab) knowest thou not, that this will be bitterness in the end? It will be as gall and wormwood, therefore if ye would not have Death be bitter then, let not sin be sweet now: part with sin betime. That is the first. Secondly, learn to walk humbly with God betime, and betime put yourselves in a way of repentance, and new obedience: take 2. Live to God. heed of dallying with God, and procrastinating, and putting off the time. What is the reason why a sort die (as Pliny saith some do, that are stung with the Serpent Colemion) some laughing, some raging, some so●…tish and secure, others hoping, some despairing? They have not been careful to walk with God while they lived; because they wanted care then, they want comfort now. They that remember not God in their life (saith S. Austin) it is just with God to forget them in death. The Apostle S. Peter would have us look for new heavens, and a new earth, wherein dwelleth righteousness. But never look thou to dwell in that heaven where righteousness dwelleth, except righteousness dwell in thee: And he exhorteth us, that we be found of God in peace at that day: that is sweet and comfortable indeed; but remember, Peace and holiness go together, if we would be found of God in peace, we must be found of him in holiness: Walk in holiness and uprightness, and then peace shall kiss thee on thy deathbed: Mark the upright and just man, the end of that man is pear. Thirdly, the better to subdue Death, be willing to meditate and 3. Be of●… i●… the meditation of death. think o●… of Death, learn the Art of dying, practise the way of it betime, learn to die daily. How shall we do that? I will show you. Consider we have many little deaths to undergo in the world, as we have many delights; Learn to inure and acquaint thyself before hand with the patient and quiet bearing and enduring of these many troubles and crosses that befall thee, As Agamemnon first overcame the Lacedæmonians by wrestling, and then by fight, and Bilney first burned his finger in the Candle, that after he might the better endure the burning of his body at the stake. So think with yourselves, If I cannot endure a little, how shall I endure more? If I cannot endure a light cross, a small affliction, do I murmur at that? Am I impatient and repine at that? How shall I bear the pangs of Death, when they come? Therefore let us inure ourselves to a meek, and quiet bearing of lesser stripes, so we may be better able to endure heavier strokes. Many of us lay out a great deal of care how to live in the world, we had more need take care how to die, when we shall leave the world. Study the Art of dying; That is the third. Lastly, that we may the better subdue Death, that it may not 4. Settle all things before hand, that be an Enemy too strong; Learn before so to dispose of ourselves, and order our affairs, that when Death cometh, we may have nothing to do but to die. Get all differences reconciled, all doubts settled, all reckonings ordered: sequester ourselves from all other avocations, that nothing may interrupt us, when that work is to go in hand with. Put thy house in order (saith God to Hezekiah;) I say so to every one of you. First, your outward house, that which concerneth your worldly estate, put that house in concern the outward man. order. What? wouldst thou make thy Will and testament, and be troubled about that, when thou hadst more need to have that Will and testament confirmed, that Christ hath made? And then set thy soul and conscience, thy inner house in order, The inward man. let not conscience be to seek then of any thing that concerneth thee for thy peace toward God and man. Die thus, and die happily. Though Death be an enemy, yet thou shalt not be hurt of it, because it is subdued, and at last thou shalt get the victory over it, when thou shalt see it utterly destroyed. And now as I have exhorted you to do this, by way of counsel, so yet a little further I crave patience, that I may encourage you to do it by way of example: By the example of this blessed servant, and Saint of God, for whose occasion you have given this meeting, and I have preached this Sermon. Give me leave to do by her, as Mary Magdelen did by our Saviour Christ, to break a box of spikenard and pour it on her, that I may anoint her for her burial. Concerning whom, though I could say a great deal, yet (knowing how well she was known to you) I should not be afraid to say too much. Yet on the other side (because the night is far spent, and because she was sufficiently known to you) although I speak but a little, I shall speak enough. She dwelled among you: who is he that can speak ill of her? who knew her but reported well of her? The Apostle Saint Paul reduceth all the practical parts of Christianity to three heads▪ Living soberly, and righteously, and holily: The grace of God (saith he) hath appeared, and teacheth us to do Tit. 3. 11. all this. She had learned to live soberly. She was a pattern of sobriety. Sober in her countenance, in her diet, in her apparel, in her speech, in all her behaviour. And the grace of God taught her to live righteously, both in those things that concern the works of justice, and those things that concern the works of mercy: both are referred to righteousness. For her Justice, I am persuaded she was exceeding careful in all her ways to keep a good Conscience. I am sure she was a woman very diligent and painful in her Calling, she was truly one of those good housewives that Solomon describeth in Prov. 31. and had studied that Chapter well, and attained the practice of it: she could never endure idleness in any: there was no plague (she said) to idleness; and that diligence in our Callings sets open a door to many blessings, and shuts up the door to many tentations. I may call her a discreet woman, that was a crown to her husband; so Solomon said a virtuous woman is. He had a rich portion, when God gave him her. Houses and lands come by inheritance, but a Prudent wife cometh of the Lord. She was an excellent guide to her family, to her servants: Children she had none. She had such children as S. Austin speaks of, and he saith, they are those children that women are saved by; What children, saith he? Good works: and those children she was full of. She did the part of a Mother in bringing up her servants that were with her: insomuch as she would say sometimes (though they were none of her own children) Behold, here am I, and the children that God hath given me. And for works of mercy aswell as justice, she was most openhearted and handed, not only to do according, but beyond her ability: always ready upon every occasion to distribute, and administer to the necessities of the Saints, and provoked, and stirred others to the doing of the like. Among her neighbours she lived unblamably: A woman of a meek and quiet spirit, and Saint Peter saith, Such of God are much set 1 Pet. 3. 4. by. She was no tattler, nor busy meddler in other folk's matters. For Piety, she was remarkabl●…. She showed it both in her health and sickness. In her health, both publicly and privately. In public, She was a religious frequenter of the ordinances on the Lord's day, and on the week days, a diligent hearer and attender, an excellent rememberer: one of the best Remembrancers that I have heard of. And in private, she was excellent for duties there, both for the discharge of her own duty, by giving ensample to others, and many times by good and godly exhortations and instructions, and daily by private reading and prayer, she set apart some time for herself, for private meditation. In her sickness, she was a spectacle for thousands to look on. It pleased God to lay a long and heavy affliction upon her. She had a Cancer in her breast, that had been on her three years: in the two last years she suffered a great deal of extremity, as you may imagine by one thing that I shall say. She was fain to endure a great deal of dressing with Corrasives and sharp medicines; a great deal of cutting, and searing, and burning: she was above fifty times burnt with hot Irons: but (Lord) with what patience did she still endure it? She would say, It was no matter; sanctified afflictions were better then unsanctified prosperity. Apelles said, when the picture of a beautiful woman was to be completely drawn, he must borrow one part from one, and another from another, and put altogether. She had learned this. She had looked on many good patterns in the Scripture, and had drawn to herself an imitation of them all, so that she was a perfect and complete Model. Though I say much, yet I know, I say, nothing but the truth. I read of few excellent women in the Scripture, but she made them a pattern of one virtue or other. For obedience, she was a Saraah: for wisdom a Rebecca: for meekness a Hannah: for a discreet temper, an Abigal: for good houswiverie a Martha: for piety, a Mary, a Lydia. I know not any necessary thing, that belonged to make up a good Christian, but in some measure it pleased God to bestow it on her. Thus she continued all her life in the time of her health: and in sickness with so much patience as (after a sort) she endured a martyrdom, and I see no reason but we may allow a Martyr of Gods making, aswell as of man's: I am sure, if God make Martyrs, I know not any fitter than she, so meek, and patient, and constant. Many daughters (saith Prov. 31. 29. Solomon) have done virtuously, but thou surmountest them all. I will not say so of her, because I decline flattery. But this I will say, that I know not many excel her, scarce any that come near her. She hath the reward of that she hath done, given her of God, and her works follow her. We leave her to God, and having committed her soul into his hands, we beseech his gracious favour upon ourselves. FINIS. THE GREAT TRIBUNAL; OR, GOD'S SCRUTINY OF MAN'S SECRETS. ROME 14. 10. We shall all stand before the judgement seat of Christ. 2 COR. 5. 10. That every one may receive the things done in his body, according to that he hath done, whether it be good or bad. LONDON. Printed by john Dawson, for Ralph Mabbe 1639. THE GREAT TRIBUNAL; OR, GOD'S SCRUTINY OF MAN'S SECRETS. SERMON XIIII. ECCLESIAST. 12. 14. For God will bring every work into judgement, with every secret thing, whether it be good, or whether it be Evil. DEath and judgement are two subjects about the meditation of which, our thoughts should every day be conversant: we should every day be thinking of those two days. Every day, upon the day of death, because there is no day wherein death may not befall us. And every day, upon the day of judgement, because as the day of Death leaveth us, so the day of judgement findeth us. We had an occasion like to this not long since. Then (you may remember) I discoursed of Death considered as an enemy. I showed you what kind of enemy it is: it is a common enemy: a secret enemy: a spiritual enemy. Now at this time (having the like occasion) I thought it not amiss for me to discourse of that that cometh immediately after Death, that is judgement. The Apostle saith, Heb. 9 27. It is appointed to all men once to die, and after Death cometh judgement. And it is that that Solomon mindeth Coherence. us of here in the words of my Text: which he addeth as a reason to that grave advice he gave in the verse before going. Having discoursed at large in this book concerning the vanity of all earthly things, and the vexation among those things that are under the Sun: he telleth us where it is best for us to set up our rest: that is, in learning that one lesson, Fear God, and keep his commandments, for this is the total; all that God requireth. That we might the rather be stirred up to hearken to this counsel, he telleth us, that whether we do or no, the day will come that we shall be called to an account, when God will bring every one of us to judgement, and take a trial of every work we have done, and of every secret thing, whether it be good or evil. In handling of these words we have two things in general that Solomon speaks of. Division. First the Person judging. Secondly, the things judged. The Person judging, is God. And there I will speak, First of the judge. And then of the judgement. The things that God bringeth to judgement and trial, he telleth us first, every work, every thing, be it never so secret. And then a more particular resolution: those things that are good, and those things that are evil. God will bring every work to judgement, and every secret thing, whether it be good, or whether it be evil. I begin with the Person judging. And here first of the judge The Person judging. himself. God shall bring to judgement. God essensially meant, all the Persons in the Godhead, Father, Son, and holy Ghost. For all concur in this work, being God. Opera 〈◊〉 ad extra sunt indivisa. Opera 〈◊〉 ad intra sunt divisa; ●…uique personae incommunicabiliter propria. as the Schoolmen say Opus ad extra: It is one of the external works of the Godhead: and it is an Axiom in Divinity, that the external works of the Godhead are not to be divided. It is true, there are certain internal works of the Godhead, that are said by the Schools to be divided, incommunicably proper and peculiar to every Person: as it is proper to the Person of the Father, incommunicably, to have his Being of himself. Of the Son, to be begotten of the Father. And it is the property of the Holy Ghost, incommunicably, to proceed from both. But those works that they call external; that is, those works by which the power and wisdom of the Godhead are externally made manifest to the creature, such as creation, preservation, redemption: those equally and indifferently proceed from all the Persons: not from one in parcular, but from all in general: and this of judgement is one. For as they all concur in the creating of us: so they shall in the judging of us: all of them shall cooperate together in the executing of justice and mercy; Justice in the damnation of the wicked, and mercy in the salvation of the godly. You will object peradventure, that the Scripture seemeth to Object. speak otherwise, though judgement here be attributed essensially to God, in some places it is attributed personally to Christ; He shall judge the quick and the dead: and therefore oftentimes it is called in the Scripture, the judgement seat of Christ, as 2 Cor. 5. 2 Cor. 5. 10. 10. Again, sometimes this work of Judging is appropriated to the Saints: Know ye not that the Saints shall judge the world? 1 Cor. 1 Cor. 6. 3. 6. 2. and by and by again, Know you not that we shall judge the Angels? verse 3. How shall we reconcile these, when it is said, Christ and the Saints shall judge? I answer; This threefold doubt is reconciled by a threefold Answ. distinction. God is said to judge, if we respect the Authority of Jurisdiction. Christ is said to judge if we respect the Promulgation of the sentence. The Saints are said to judge, if we respect the Approbation. The power and right are equally given to all three Persons: but the particular Execution is given to Christ: the Approbation of How Christ is said to be the Judge. what Christ doth, is ascribed to the Saints. As at our common Courts of Assize here: one is set upon the Bench as Judge, and others are joined in commission with him, as Accessories: the Judge only pronounceth the sentence, and they that sit in Commission with him, ratify and approve his sentence that he pronounceth: so at that day, Christ shall sit upon his Throne as judge; the Saints they shall join as Commissioners: Christ he alone pronounceth the sentence upon every one that is summoned there to the trial; but then his Apostles and Saints, that are joined in commission with him (for such honour have all his Saints) they shall ratify and approve, and give attestation to the sentence that he pronounceth, and say Amen to the condemnation of the wicked. So that the difference is easily reconciled, and we see how God and Christ, and the Saints are said to judge. The Authority is Gods. The Execution, Christ's. The Approbation, the Saints. The Apostle in Rom. 2. 16. makes the point plain, he telleth us that God shall judge by Christ; In that day God shall judge the secrets Rom. 2. 16. of all hearts by jesus Christ: So Christ himself joh. 5. The Father Joh. 5. judgeth no man, but hath committed all power to the Son. He hath given him power to execute judgement, as he is the Son of man. Why to him? Why God hath committed the power of the ex●…cution of Judgement to Christ. For this Reason. That his second coming may be in glory, to make amends for his first coming in humility. Christ at his first coming into the world, he came meanly, and homely: at his second coming, he shall come triumphantly and gloriously. Before he came like a Lamb, than he shall come like a Lyon. Before, in the form of a servant, then in the form of a Lord. Before, Pilate sat upon the Bench, and Christ stood as a malefactor: but then Pilate shall stand at the Bar as a Malefactor, and Christ shall sit on the Bench as Judge. He shall then openly come to show himself a just judge amongst men, as before he came to be judged: when he came privately he was judged of them that were unjust: It was once a scorn that he, the Son of man, should be judge of the world: therefore God will have him come and appear in that very form he was scorned in, that now they may behold him in his Majesty, that before would not take notice of him, when he appeared in humility: that they who the more contemptuously before esteemed him in his baseness, may now more severely taste of his justice. God then is judge. Not men. Not Angels, but God himself. Had men been our Judges, we might not fear the face of men, because they are vessels of the same earth as we, took out of the same pit, hewn out of the same rock. If Angels had been our Judges, we should not have stood in so much fear, because (though they be Spirits more glorious than we, yet by their own confession) they are our fellow creatures, and our fellow servants; therefore we after a sort participate with them in some degree of nature. But neither men nor Angels shall be Judges then, but Almighty God, that as much excelleth men and Angels, as the heavens do the earth. And look what is necessarily required to the office of a judge, it is incomparably found in him. Three properties requi site in a Judge. To the office of a judge, there are three properties specially required. Knowledge to discern. Power to determine. Justice to execute. In God, these are all of them transcendent and eminent. For Knowledge, he is the most wise. For Power, most absolute. For Execution, most just. Knowledge to discern, that is the first. He that assumeth the person 1. Knowledge to discern. of a judge, must needs be one of wisdom and understanding. Though he have the Sceptre of authority in his hand, if he have not the eye of wisdom in his head, if he be not able when men plead their case before him, as the two Harlots before Solomon, to decide to whom the right of the case belongeth, as he, to whom the living child pertained, he is as unfit to be a judge, as an illiterate Ignaroe is to be a Priest. The judge's ignorance is the honest man's overthrow. We commonly paint Justice blind, not because he should be so that sits in God's seat of Justice to decide Cases, but only in respect of persons. Blind Isaac was fain to put forth his hands to feel whether it were Esau or no, that came to ask the blessing: it is a hard case, when judges have sore eyes, that they cannot discern the right Case, but only by feeling. But it shall not be so here. God is the judge, that is of infinite wisdom and understanding, that is able to discern right and wrong. Of necessity it must be so, because he is Omniscient, he knoweth all things: he hath the true understanding of them: it is impossible to deceive him. Earthly judges they sometime are blinded in the hearing of Cases that are brought before them, for what their eyes see not, they are not able to discern, there are not glass windows into the bosoms and breasts of men, by which they are able to come into their hearts: all the information they have, is from Evidences and Witnesses, the hear-sayes, and reports of others: where if any thing be concealed or mistold, how easily may they miscarry? But God's knowledge is not so unsound or uncertain, because he himself is an ear, and an eyewitness of all things that are: he knoweth whatsoever is done, he beholdeth, not the actions only, but the very intentions, he is able to judge of the thoughts and intentions of the heart. It is but folly to think to hide any thing from him: heaven is not so high, but he can reach it: hell is not so deep, but he can search it: the earth is not so wide, but he can span it: the night is not so dark, but he can see it: the chamber, the bed, the close●…, is not so close, but he can pierce it: He that sitteth upon the circle of the heavens, and whose eyes are as flames of fire, seeth everything, Heb. 4. There is no creature Heb. 4. that is not manifest in his sight, but all things are naked and open; like an Anatomised body, (for thence the Metaphor is drawn) where the bowels are laid open, and every nerve and muscle, and ligament, every Atom discovered, so that we may take a full view of it. In a word; if it were David's commendation, that he was wise, as an Angel of God: how wise must God be, that infuseth wisdom into the Angels, and in whose sight the Angels are foolish? That is the first thing requisite in a judge, he must have knowledge to discern. In the second place. He must have power to execute: he must 2. Power to execute. have authority to command: and not be as an Image set against a wall, for if he be so, Abjects will insult over him: though peradventure some may regard him, because he hath eyes to see, yet others will contemn him, because he hath no hands to punish: so innocence shall be hopeless of recompense, and the wicked of their desert. Again, if he have not power, if he have power only to hear, and not to determine: or if his power be restrained to some petty Cases, and not also extended to matters of greater consequence and moment: Appeals will be made, (as commonly they are) from inferior Courts to the higher. But it is not so here. God is the judge, who as he is infinite in knowledge, so he is in power and authority. We style the King Supreme head over all persons, and in all causes in his Dominions: but God is over all the Dominions of the earth, supreme over all: not only in all causes, and over all persons, but over all causes too: even Kings are subject to his regiment: He bindeth Kings in chains, and Nobles in fetters of Iron, Psal. 149. The kings of Psal. 149. the earth (saith Saint john) and the rich, and the great men, and the great Captains, and the mighty men, they shall all hide themselves, in the caves and rocks, and mountains, Revel. 15. crying to the mountains and rocks to cover them from the face of the judge, and from the Rev. 15. wrath of the Lamb, because the day of desolation is come. Nay God, is not only over all the Kings of the earth, but he is Potentate of heaven and hell too: He hath a commanding power over all: the Angels fear, the Devils tremble, when they come to stand before God. In a word (as Saint Paul saith) all power is of God; then of necessity followeth, that God himself in his power is most absolute. That is the second thing belonging to the office of a judge, as he must have knowledge to discern, so he must have power to execute. Thirdly, there must be justice in the Execution: therefore the Grecians were wont to place Justice between Libra, and Leo, to 3. Justice in the Execution. signify indifferency in weighing causes, and strictness in executing the sentence. So the Egyptians signified as much by their hierogliphical portraiture of an Angel without hands, winking, or without eyes: such a one a judge should be: he should have no hands to receive bribes, nor no eyes to respect persons: the person of a judge must not take the person of a friend: A man must not personate a friend in justice, but as Levi, he must know neither father, nor mother, nor brother. Justice amongst us, is portrayted holding a Balance in one hand, and a sword in another: the Balance showeth the upright weighing of causes, and the Sword showeth the strictness of the execution of the sentence. And if this Execution be wanting, both the other are to no purpose. It is to no purpose to know, and to have power, if there be not Justice. But God is a true and just judge; Howsoever it be amongst the judges of the earth; yet unworthy is he of the place of a judge, and fitter to stand at the Bar, then to sit on the Bench, that suffereth himself to miscarry by friendship or love, or bribes, or suits, or favour, or envy; when either of these prevail, they tie the tongues of men to plead for wrong causes. Shall a Traitor presume on the King's favour, and Mordecai be out of the King's grace? But there shall be no such thing here: God is the judge of all the earth, and shall not he do right? Gen. 18. Doth God pervert Gen. 18. judgement, or doth the Almigty pervert justice? Job 8. 3. When thou Job 8. 3. standest before the judgement seat of God, thou shalt neither be elevated with vain hopes, nor dejected and cast down by sinister and wrong fears: but assure thyself, such as thy cause is, such shall thy sentence be, as Saint Bernard well; a pure heart shall prevail more with God, than a smooth word: good consciences shall speed better than full purses, for he is an upright and just Judge, with whom no fair words, nor friends shall prevail. So I have done with the first thing, The judge. Secondly, something of the judgement: and therein two The Judgement. things; First, that it shall be. Secondly, in what manner it shall be. First, that it shall be: The text is plain. God shall bring to judgement. 1. It shall be▪ There might many Texts besides this be alleged consonant, and agreeable to this: but it is superfluous. Besides Texts of Scripture we have Types also to prefigure it; and reasons also to prove and confirmeit. Two Types of the last Judgement, our Saviour himself propoundeth, Types of the last Judgement. Luke 17. Luke 17. One was the destruction upon Sodom: the other, the destruction that God brought upon the old world. Look (as Christ saith) how it was with them of Sodom in the days of Lot, they did eat, they drank, they bought, they sold, they planted, they builded: and look how it was with the men of the old world, in the days of Noah, eating and drinking, and sporting, and marrying, until the very day that Noah entered into the Ark, and the flood came, and destroyed them all: So it shall be at the last day, when the Son of man shall come. The Apostle Saint Peter (speaking of the latter of these) telleth us of mockers in those times, that scoffed when they heard of the judgement: there hath been talk a great while of such things promised, but when will it come? Where is the promise of his coming? There are scoffers in these days: but such (if there be any) cannot but speak against their own consciences, and knowledge: they cannot be ignorant both of the judgements that have been, and shall be (or if they be, they are wilfully ignorant;) That God did once wash away the sins of the world with a Flood of water, and that the time is coming, that God will purge the sins of the world with a flood of fire: the Rainbow in the clouds, as it is a Monument of the one; so it is a forerunner of the other. The two principal colours of the Rainbow, are blue, and red: the blue and waterish colour of the Rainbow is an evidence of that Judgement that is past, when God washed the sins of the world away by Water: the fiery colour is a prediction of a judgement that is to come, when God shall purge the world by a Flood of fire. But besides these Types there are divers reasons that may be given to assure us, that we have reason to expect this day. Those five Attributes of God, afford five reasons to confirm it. His Power, his Wisdom, his Truth, his justice, his Mercy. First his Power; God will have it be thus, for the manifestation of his Power: A work of great power it will be indeed. All must Reas. 1. be brought before God's judgement seat, every one, as the Text saith after. It may seem strange (peradventure incredible) to hear that all the men and women that ever lived in the world, that so many multitudes and millions of thousands of all kindreds and nations, should all be summoned to appear before one judgement seat. But as Saint Austin saith, Consider who is the doer, and then thou wilt not doubt. It is true indeed with men, such a thing as this is impossible, but with God all things are possible. Could God at the first draw all things out of nothing, and cannot God as well bring together all again, when they are turned to nothing? Could he make that body of thine out of the dust of the earth, and cannot he raise that body, when it is turned to dust? Could he unite that body to the soul in the time of the Creation, and cannot he unite it at the time of the Resurrection? Certainly there is nothing impossible, too hard, to the great and terrible voice of God (as Saint Chrysostome saith) to that voice of God that cleaveth the rocks, that breaks the brazen gates asunder, that looseneth the bands of death. Therefore unless thou question the power of God, no doubt but he is able, and can bring all of us to judgement. He will do it for the manifestation of his power. Secondly, as for the manifestation of his power, so for the manifestation Reas. 2. of his wisdom. It is a point of wisdom, when one hath made a thing, to bring it to the intended end for which he made it. Beloved, this is God's intended end in making of us: therefore he brought us hither into the world, not that we should have always a Being here, but that after a certain time we should be dissolved, and put into an everlasting condition: therefore Saint Peter speaking of the salvation of Gods elect, he calleth it, the end of their faith: not only the end they aspire, but that end that God hath assigned, and appointed them to. If God should fail of his end, we might call his wisdom into question: it might give us occasion to say, that he undertook that, which he was not able to accomplish: so that in stead of showing himself wise, he should show himself weak. Therefore except we should call his wisdom into question, doubtless he will call us one day to an Account. Thirdly, for the manifestation of his truth: nothing gaineth God more honour, then that he is faithful and true, in whatsoever Reas. 3. he hath promised. Now this day of judgement, is the day wherein God hath promised to recompense the faith of the godly, and hath threatened to punish the wickedness of the wicked: he hath appointed a day for it, saith the Scripture, Acts 17. 31. What Act. 17. 31. though it be a great while since the promise was made: for all this we must not think that God is slack, as men account slackness: the slackness of men is, when they keep not their promise according to appointment: we must not think God is so slack, he always keepeth his day that he hath set, he never faileth of his promise, but when the time is come, he keeps touch, he breaks not his day. As it is said Exod. 22. 41. After the four hundred and thirty years were expired that God spoke to Abraham, the very same day, all the children of Israel went out of Egypt. How many promises and threatenings after do we read of, wherein he never failed of the performance of what he spoke, the least tittle? therefore (saith Saint Gregory) we have seen so many of God's promises, already verified, that we may be confident, that those that are to come, shall also be accomplished: surely he will not fail in this, but as certainly as he hath promised, it shall come to pass. So that unless we shall deny the truth of God (who the Scripture saith, cannot, it is impossible that he should lie) we must of necessity believe, that for the manifestation of his Truth there will be a day of judgement. Fourthly, as for the manifestation of his Truth, so of his justice, Reas. 4. and Mercy. I will put them together. It is the property of Justice to render punishment to those that have done evil: and of Mercy to recompense those that have done well, Now therefore for the manifestation of his justice and Mercy this day must come. It is true, here many times wicked men speed better than God's people: A man may sin a hundred times, and yet God prolong his days: and the children of God on the other side, are persecuted and neglected: so that here he giveth not retribution to every one according to his works. Whereas it standeth with equity and justice, that well-doers should be rewarded, and evil-doers should be punished; the stream runneth contrary, wicked men speed well, and good men ill: Naboth cannot have a poor Vineyard, but one rich Ahab or other is ready to get it away: They eat my people as bread: and they eat the bread of God's people: they eat the inheritance of the fatherless, and devour widow's houses: so that here all is turned topsie-turvey, as if the world were a thing cruciated, tearing itself. If this world should last always, where were God's justice? And therefore for the manifestation of God's justice and mercy, there must be a day of retribution, when for that portion of sorrow that the godly have had here, they shall have a portion of happiness and joy; and when for that cup of pleasure that the wicked have drank here, they shall have put into their hands a cup of trembling and wrath. If Dives enjoy his good things here, let him look for a day, when he shall be denied a drop of water: If Lazarus have had his ill things here, let him look when the day shall come, that he shall be rewarded. Except we will divest, and strip God of all his Attributes, deny his power, his wisdom, his truth, his justice, and mercy, we cannot but confess, that certainly there is a day to come, when God will bring us to judgement. That is for the first. That the day of judgement shall come. In the next place we are to consider, as that it shall be, so in 2. In what manner it shall be. what manner, and how it shall be. Briefly; the manner of this judgement, is set forth to us in the Scripture in five particulars; First, the Summons. Secondly, the Appearance. Thirdly, the Separation. Fourthly, the Trial. Fifthly, the Sentence. First, the Summons. All shall be summoned to come before 1. The summons. God's Judgement seat: and this Summons of theirs shall be by the voice of Christ himself: The dead in the grave shall hear the voice of the Son of man, and they shall come forth, etc. joh. 5. 28. This Joh. 5. 28. voice in Scripture is called the Trump of the Angel; He shall send Matt. 24 31. his Angels, and they shall gather the Elect together, from the four winds. Mat. 24. 31. The trump shall blow, and the dead shall rise. 1 Cor. 15. 1 Cor. 15. The Lord himself shall descend from heaven with a shout, with the voice of the Archangel, with the Trump of GOD, and the dead shall rise. 1 Thes. 4. 16. At the giving of the Law, there was 1 Thes. 4. 16. the sound of a Trumpet: so when God shall come to punish the breach of the Law, the Angel shall blow the Trumpet: Trumpets are commonly blown at a Battle, or at a Feast: at a Feast they sound joyfully: when it is at a Battle they sound dreadfully: both shall sound here at that day, the sound of the Trumpet to the godly, shall be as at a Feast: but the sound of the Trumpet in the ears of the wicked, shall be as a summons to battle. If we will have the joyful sound of that voice then, we must welcome the voice of Christ now: God now speaks by men, then by Angels: Now the Trumpet of the Gospel soundeth, than the Trumpet of Judgement shall sound: we must learn obedience to this, and then we shall find a great deal of comfort in that: there is a Surgite that we must hearken to now, arise from sin, Come unto me all ye that are weary, and heavy laden; if we harken to this, we shall never fear that Surgite venite then, Arise you dead and come to judgement. That is the first. The Summons. Secondly, the Appearance: after the Summons all shall make their 2. The Appearance. appearance: We must all appear before the judgement seat of Christ. 2 Cor. 5. 10. This Appearance it is general, and personal: the 2 Cor. 5. 10. general, all must come: the particular, and personal, every one shall come in his own person: We shall appear for ourselves, every man for himself, shall give an account to God, Rom. 14. 12. In Rom. 14. 12. other Courts if men appear for themselves by another, it is enough, but here, Per se, by himself. That is the reason that this day it is called in Scripture, the day of manifestation. First, because Christ himself shall be revealed, and manifested in that day; We look for the day of the Revelation of jesus Christ, 1 Cot. 1. 7. 1 Cor. 1. 7. Secondly, because the Attributes of God shall be revealed then; his patience, and longanimity, his righteousness, and justice, a day of Revelation of the just judgement of God, Rom. 2. Finally, because we ourselves shall be revealed, and manifested, all our ways and works: the godly, and the works that they have done, though never so secret: the wicked, and their works, the secret sins that they have committed. That is the second thing in the manner of the Judgement. First, that all shall be summoned; secondly, upon the Summons, all shall be made to appear. Thirdly, the Separation that shall be made at that time: for when 3. The separation. all are congregated, by and by, all shall be severed and separated: a separation and division shall be made amongst them: some shall be set at the right hand of the judge, some at the left hand: As a shepherd searcheth his flock, in the day when he is amongst his sheep that are scattered, so I will search out my sheep at that day, and I will divide between cattle and cattle, between the sheep and the goats. The Sheep and the Goats here they flock, feed, and fold together, they will do so, they must do so. The Tares here must be let alone, and grow with the corn, till the day of harvest, but yet afterward there shall be a division and a separation: the wicked and the godly live together here, but at the last the wicked shall be separated from the godly, like the chaff from the wheat: as when two travel one way, they pass together, and lodge together, but the next morning they part, and take several ways: so the wicked and the godly, after they have been here a time, eating and drinking, conversing and living, and perhaps dying, and rotting in the graves together, notwithstanding when this day, that I here speak of, shall come, than there shall be a separation and division made, than the sheep shall be set on the right hand; than you shall know which is Jacob's flock, and which is Laban's; which belong to Christ, and which belong to Satan, than the chaff shall be winnowed from the wheat, and we shall see which is for the Barn, and which is for the fire. Go on, you wicked still, seem the same you are not, delude the eyes of the world, that you have the same heart that you appear, you have Masks and Vizards now, the time will come your paint shall be washed off, your fig-leaves shall be stripped, and your nakedness shall be seen, and all manifest at that day of God: there shall be a separation of the good from the bad, as the shepherd separateth his sheep from the Goats. Fourthly, with this separation, there shall be a trial the Scripture 4. The trial. speaks of: after the conventing and separation, there shall be a trial. I saw (saith Saint john, Revel. 20. 12.) the dead, small and great stand before God, and the books were opened, and another book was opened, which is the book of life, and the dead were judged out of those Rev. 20. 12. things, which were written in those books, according to their works. Mark, there are several books, and so as there are several books, there are several judgements, some are tried by one book some by another. First, there are some books, by which the works of men are tried: the book of Nature, the book of Scripture, the book of The Books that shall be opened at the day of Judgement. Conscience. They that never heard of Christ shall be judged by the book of Nature: there is enough in the book of Nature to leave all unexcusable. They that live in the Church shall be tried, and judged by the book of the Scripture: Of the Law, They that have sinned under the Law, shall be judged by the Law: Of the Gospel, God shall judge the secrets of all hearts according to my Gospel. Both of them shall be judged according to the book of Conscience: for God will lay that book so clear and open, that they shall see what they have done against that Book. Lord, what a many of sins have we committed here, that we never remember and think of, when they are done. Our memory and conscience now is a Book clasped up, we see not a thousand things that are registered there: but when God shall lay open that Book, and in large our memories, and enlighten our consciences, than men shall clearly see, what they had forgot before: they shall promptly dictate the whole course of our lives, and acquaint us with every action that hath passed us, and every circumstance, to accuse and excuse. This is the kind of the trial, by which the works of men shall be tried. Lastly, with the Summons there shall be an appearance, and with 5. The Sentence. that a separation, and a trial, after all these are done, then cometh the sentence, than the Sentence shall be pronounced upon the one, and upon the othet: the one Sentence full of sweetness and comfort, every word droppeth as a honey comb; Come you blessed of my Father, inherit the kingdom prepared for you, from the beginning of the world: The same voice that Christ spoke to them here, Come to me; the same shall be there, Come ye blessed: and as they were careful to come to Christ here, so they shall make a happy coming to Christ there. The other is a sentence of Hell, and wrath, and horror, Depart ye cursed into everlasting fire, prepared for the devil and his Angels: as they desired here to depart from God, and said to him, depart from us; so they shall hear that word of horror and woe, pronounced at that day: they shall be sent away into fire, to have their portion with the Devil and his Angels. Thus briefly I have showed concerning the Person judging. First for the judge himself, God. And then for the judgement, first, that it must be: and then the manner how. I should go on to the next general point, that is to consider the things and persons Judged, every work, of every man, whether it be good, or whether it be evil; And so I should have given the Application, and Use of all together. But so much for this time. FINIS. A A TRIAL OF SINCERITY; OR, THE DESIRE OF THE FAITHFUL. ISAIAH 25. 9 This is the Lord, we have waited for him, we will be glad, and rejoice in his salvation. PSAL. 38. 9 Lord, all my desire is before thee; and my groaning is not hid from thee. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. A TRIAL OF SINCERITY; OR, THE DESIRE OF THE FAITHFUL. SERMON XV. ISAIH 26. 8, 9 Yea, in the way of thy judgements, O Lord, have we waited for thee: the desire of our soul is to thy Name, and to the remembrance of thee. With my soul have I desired thee in the night: yea, with my Spirit within me, will I seek thee early: for when thy judgements are in the earth, the inhabitants of the world, will learn righteousness. THis Chapter is a sweet song of the Prophet (if I mistake not) concerning the restauration of the jews. And the words of the Text, are the sweet Swanlike sung of our deceased Sister, which she desired might be her Funeral song, her Funeral text, at this time: and desired it long ago, before any thing, that is now fallen out, came to pass. And I have accordingly pitched uponit: not only to satisfy her desire in a just thing: but especially, because I approve her choice of a fit Text; there being not in the whole Scripture, a portion that will afford a fitter Character (in my apprehension) for her person: as you shall understand in the close, to which therefore I shall defer the speaking to the present occasion. The truth is, I have handled a good part of this chapter formerly, and in this place: but now we shall clean go another way then then I did, and then I usually do. I shall only desire to present so much out of these words without any curious observation or division, as may represent to us a perfect character of a sweet Christian-minded man or woman: which may be of singular use, and very profitable. There be only two things, that I shall observe in the whole The general things observable in the words. words? I shall but go them over briefly, taking out the main points (as I conceive) for that purpose, I shall mention them. We have here propounded to to us the complete duty of a Christian. 1. The duty. And we have here some effectual motives intimated to 2. The motives. stir Christians up to the performance of that duty. There is a general duty (to begin with that first) that belongeth The duty expressed, to Christians at all times. And there are some special duties which concern Christians in some special times. Both contained 1. Generally. here. 2. Particularly. The generrll duty (I shall not, as I said, handle it in my former way of observation, but only explicate the very words of the Text, and that will be enough for me.) The general duty (I say) of a Christian, and what should be the temper of his heart, and The general duty expressed. spirit at all times, we may find expressed (at least intimated) very sweetly, with some excellent directions in the Text, in these three circumstances. First, we may see here what is the true Object, upon which a 1. In the Object. Christian soul should be fixed. Secondly, we may see the Latitude of the Acts which a Christian 2. In the Acts that are exercised on the Object. must exercise upon that Object. Thirdly, we may take notice, of the manner, and of the degree in which every one of those Acts must be exercised. I shall but 3. In the manner of exercising. touch these briefly out of the words, and then come to the special duties, belonging to special times. First, to begin with the Object. The desire of our soul is toward The Object. thee, and to the remembrance of thy Name. God, and the name of God, is that, which should be printed in the heart of a Christian: should be that to which the bias and stream of his whole soul runs. First, I say, it should be fixed upon God. We are here in the world placed (as it were) between heaven and earth: Now all 1. God. the matter is, how our Bias is set, which way that turns. As the Bias is of the heart, so the man is. Our hearts may be turned downwards to the earth, and to earthly things, and so we shall run a course of ruin and destruction: our hearts again, the Bias of them, may be set toward heaven, and heavenly things, and so we shall run the right course that we ought. It is God that our souls should breathe after. Fecisti nos, Domine, propter te, saith a Father: thou hast made us, O Lord, for thyself, and our souls are restless till they return again to thee. As they say of Circles. The Circle, the round figure, is the Simile. most perfect figure, and the most capacious figure, because there the line that beginneth in one point goeth round, till it return into the same again. So this is the greatest perfection of a man, when he returneth to his beginning: he had all from God, and when he reflects himself altogether back again unto God, he attaineth his greatest perfection. And indeed there will be no more rest for the soul in any thing out of God, then there is for a stone, or a weighty body in the liquid air. Hang a stone in the Air, and do but once remove Simile. the ●…orce that holds itthere, will it, nill it, give but a way to it, and it will cut through, and never rest, till it come to a solid substance, till it come to the earth, if it may to the Centre of the earth. It is so with the soul of man: try it in all the fortunes, and states, and conditions in the world, as a great Emperor said, I have run through all things, and my spirit will rest in nothing: and as Solomon giveth us this observation out of all his travel, and experiment that he had made; Vanity of vanity, all is vanity, and worse than vanity too, vexation of spirit? this is the sum of all; fear God, and keep his commandenents; as he concludeth. This is the Object, upon which our soul should be set, we should have an eye to God; labouring to approve ourselves to him: making our approaches, and addresses, and returns to him; that our soul may re●… with him, that we may enjoy the light of his countenance here, and the fullness, and brightness of his glory hereafter. This is the first thing in the Object. Now, if a soul be carried toward this Object, toward God; 2. The name of God. and we can outgo, and out-grow these worldly things, look abovethem, and look down upon them with scorn: then the very name of God will be sweet, and precious to us. To thee, and to thy name. Every thing which is a memorial, a remembrance of God; Every thing by which God may be known, will be taken notice of. All his Attributes, his Word, and Ordinances, and all other things which come within the compass of his Name (as I suppose there are not many here but know, according to the ordinary explication of Divines, of the third commandment, Thou shalt not take the name of the Lord thy God in vain, and the first Petition, hallowed be thy name; What is meant by the name of God) When the heart (I say) is set upon God, it will even leap for joy at the very name of God: the very name of God will be sweet to him. To enjoy God is sweet, and to have but a glimpse of him, to have him but represented by name, is sweet too. As it is reported of a Father, that was a godly man, and a Martyr in his time: that he was so frequent in rolling the name of Christ, the name of Jesus in his mouth, that when he died, it is reported that in his heart there was engraven, and written, the character of that Name in golden letters. And as Saint Austin speaks of himself; Time was (saith he) that I found infinite sweetness, it was honey to me to read a piece of Tully, there was so much eloquence in it: but after I came to be a Christian, to be acquainted with God, and with Christ, then, me thought, the leaves were dry, and the beauty withered; I found no such sap, nor relish in them. And he giveth the reason: Because (saith he) I did not there find the name of my blessed Lord: they did not bring to my remembrance, they were not Vehicula; instruments, to convey to my soul, something of my God: Therefore all that Eloquence vanished, and it was but an empty sound: like a Cart that runs with speed, rattleth, and makes a great noise when it is empty: so all the goodly sound of words, when there is nothing of God carried along with it, that puts us in mind of God, it will have but little savour and relish to a pious heart. But I must not dilate upon things, lest I prevent myself in what I more intent. This is the first thing, that I note here: the Object upon which we should place our hearts and souls: they should be toward God, and toward his Name. But than secondly, here is intimated in these words, nay, and The Acts that are exercised on the Object. directly expressed, the Acts which a Christian should exercise upon this Object. There are three Acts that are here mentioned: (for the whole soul must be taken up, and carried with full stream toward God in all the parts and faculties of it, and so we have it here clearly expressed.) First, here is an act of the Understanding, the intellectual faculty 1. Of the understanding. mentioned: Our remembrance is toward thy name. There is a remembrance of God and his name. And this should be one thing which a Christian should take special care of. Our memories Memory. should not be like sives, to let out the clear water, and to return the grains and the dregs: We should not have that treasury to preserve rubbish, but to preserve our Jewels: as when there was a dispute before Alexander that great King, concerning a rich Cabinet, that he took amongst his spoils, when he had overthrown Darius' King of Persia, the richest Cabinet of the most costly Jewels, that the world had then seen: there was a dispute before him, to what use he should put it: and every one having expressed their minds according as their fancies lead them: the King himself concluded, that he would keep that Cabinet to be a treasury to lay the books of Homer in. I am sure, the richest Cabinet that is, is in the soul of a man, the memory, which is the treasure-house where we lay up all that we know and learn: it is a rich Cabinet I confess, and therefore the fitter for the richest Jewel: to lay up the word of God there: as Marry, treasured up those things she heard in her heart: to lay up the remembrance of God there: often to think upon God. It is a very sweet saying of a learned and godly Father: A man should oftener remember God then he doth breath. As the Commonwealth is maintained by exportation, and importation of commodities; so is our life maintained by a continual exportation, and importation of the Air, passing to and fro: breathing out the Air, when it is too hot in us, and fetching it in cool again, to refresh and supply the spirits: our life (I say) is maintained by it: and God is the very fountain of life to us: even as the soul is the life of the body, so is God the life of the soul, therefore we should always be remembering of God, so oft as we breath: breathing out prayers to him, or praises of him in return of his mercy. Our memories (I say) should be exercised in thinking upon God, in remembering of God; Remember thy Creator, in the days of thy youth, saith Solomon: We should begin betimes, and we should never be weary of this. The memory is one of the brittlest parts, and we are most apt in age to grow to oblivion and forgetfulness: as that great Orator did sometime, it is reported of him, that his memory (which was incomparably excellent before) failed him so much before he died, that he forgot his own name. We cannot forget God, but we must be worse than he, and do that first, forget our own name, that we are Christians, that we are sons and daughters of God. Therefore this should be a thing, that we should often inure ourselves unto, not to put the thoughts of God from us, or think they are too sad and serious, and so to account them as unwelcome guests: but we should rather often, bath ourselves in these sweet delights, in the meditation, and remembrance of God. That is one thing. And then secondly; besides the act of the understanding (I 2. Of the will and affections. will go according to the words of the text) there is an act of the will, and of the affections: one only named as a taste of all the rest: for indeed wh●…e one is, all are, they are so linked and chained together, that they cannot be separate: And here is a sweet act of affection mentioned; The desire of our soul is toward thee. This should be one part of a Christians character, that his desires Desires. should be always breathing out, and flaming up towards heaven: that if he cannot at least obtain the highest pitch of full sails of love, and of a full perfection in virtue and grace: yet, whatsoever he cometh short in otherwise, to make it up with abundant desires, ardent longing desires: not to come short in that to be sure: that will make an excellent supply. And indeed, it is that, that poor and weak Christians must trust to many times, must relieve themselves with thoughts of: they often find themselves exceeding short, and defective in performances: if they did not find some desires working in them, there would scarce be any symptom of life. As it may be in the body: a man can see sometimes, but little motion in the body: scarce any symptom of life, the pulse is very weak and faint, and scarce moveth at all that can be discerned: but yet it may be there is some kind of breath stirring, or else we conclude the party, dead: so it is in this case: desire is that (if there be truth in it, be it the lowest degree of it) which is an evidence of spiritual life: there cannot be truth of grace, where there is not unfeigned, and hearty desires toward God, desires to approve ourselves to him, desires to walk with him in our whole course, desires to be defective in nothing▪ and that is in some sort true (as you know Divines have determined it, and if it be not misinterpreted, there is a certain truth in it) the desire of grace, is the grace itself: and the desire of Desires, an argument of a gracious heart. God, is that which makes some union, and giveth us some communion and fellowship with God. For it is impossible that the heart should desire, and long after God, except it be, that the heart be pointed with love toward God, except the heart love God: for desire is nothing but a certain configuration of love: Love is the general affection of the soul to any thing that is good, in all the postures of it. Now if it fall out that the good thing I love, be absent from me, that I have it not in possession, than love is shaped out, and showeth itself in desires. It must needs be therefore, that where there are desires toward God, and desires of grace, there is somewhat of God form in that person, there is something of grace begun: at least the first lineaments thereof are drawn in some kind of truth. This is the second Act that Christians should exercise, and take special care to cherish: that they have continual pant, and breathe of desires toward God: their hearts should work, and beat toward him continually. But then in the third place, there is another thing expressed in the words of the Text, and that is, these desires are not only (according Joined with endeavours. to our Proverb of wishers and woulders) ineffectual desires: desires that are mere gaping, to see if the thing will drop into our mouths or no without any bestirring of ourselves: but here is joined with them (if we peruse the words of the Text, we shall find it) endeavours: I have desired thee in the night, and I will seek thee early: the soul of a Christian desires God in the evening, and his spirit will seek him early in the morning (for those particulars of the time, I shall touch by and by, but now I only take notice of that third distinct act here mentioned, which is,) our desires must be joined with inquiries, with endeavours, to search after God, to see if we may grope by any means to find him out, to learn to know what is the way of his good will and pleasure, how we may lead a life that may be acceptable to him, and how we may come to the possession, and assurance of his favour, and be accepted in his sight. Except there be endeavours it Desires without endeavours, false. is a shrewd suspicion, that the desires are ineffectual desires, and unformed desires: and not those that argue any life, and truth of grace. But when our desires are joined with these bestirring of the soul, to seek after God, to search him out in his Word, in his Ordinances, to find his steps, and to find his goings, and so to maintain a sweet and holy communion with him: that is a sweet act of grace, and a certain ratification, and seal of the truth of it. But then, let me add the third thing. In what height are all The manner of exercising these acts. these actions to be boiled up? or in what manner must we tender these services to God in this kind? How must our understandings lay hold upon God, and treasure him up in our memories▪ How must our affections and desires work toward him? how must our endeavours be carried toward God? The manner of all these will make this complete, and so make up the full and complete Character of a Christian, in this general duty. First, the soul must be carried intimatly, and most inwardly: 1. They must come from inward principles. the inward motions and workings of the soul and spirit must be toward God. And therefore the Prophet here expresseth these acts, as the acts of the very soul and spirit of a man. All outward actions of seeking toward God, and making our approaches and addresses toward him, they are all such as may be counterfeited, a hypocrite may act them. There is nothing in the world, no shape of any external thing in the world; but a Painter with his pencil can draw the picture of it, give a resemblance of the thing: and there is no outward action in the world, that belongeth to God, or to Christianity, but it is possible for a Painter, for a base hypocrite to represent them with an artificial pencil. But the inward acts of life, that no Painter can imitate: a Painter cannot make a picture to have heart, and entrails, and lungs, to have life and motion, and spirits, and blood stirring in the veins: all those things a Painter cannot imitate; he can make shapes, but he cannot put the life into them: he can make outward forms, but he cannot put the inwards to them. Now than this is that intended here: all those outward actions must be animated actions; not dead actions, actions that have no further bottom than the teeth outwards, that grow upon the house top: a word growing upon the tip of the tongue, that hath no root in the heart, and so for the rest. But they must have the root in the heart and soul of a man; that must inwardly be carried towards God. And when the heart and soul, and spirit of a man (all which words are here used) by a supernatural grace that is implanted in them, when (I say) they are thus carried toward God, it is an argument of spiritual life; that there is some life. Secondly, they must be carried sincerely, not for any by, or 2. They must be sincere. base respects. When a man makes toward any person or thing, and professes love to it: and doth it not for the thing itself, but for some by end: he doth not love that person he makes to, but he loveth that thing for whom he makes to that person. As for example: A man scrapeth and croucheth, and keeps a do with a Simile. man, that he never saw or knew, one that he is ready, it may be (when his back is turned) to curse: but yet he will do this for his alms, for his gain, to make a prey, a use of him some way: this man loveth his alms, loveth his prey, loveth his bounty: but it is no argument of love to the man. So it is in this case: for a man to make toward God, and to seem to own him, and to be one of the generation of those that seek his face, to address himself in outward conformity, and many other things, by which another may charitably (if he have no other ground) judge of him: all this is nothing, except a man may discern something that may give him a taste, that his spirit doth uprightly, and sincerely seek God; that he loveth God, for God himself; that he loveth grace, for grace itself; he loveth the Commandments of God, because they are Gods commandments, and because they are beautiful, being according to the rule of his Word. But otherwise, if it be any sinister thing, that carrieth a man on toward God, it is no argument of the life, and truth of grace. You know it is so in experience: there be many things that move, and yet their motion is no argument of life: A windmill, when the wind serveth, moveth, and moveth very nimbly too: Simile. yet you do not say presently that that is a living creature: No, it moveth only by an external cause, by an artificial contrivance; it is so framed, that when the wind setteth in such and such a corner, it will move, and so having but an external Moter, and cause to move, and no inward principle, no soul within it to move it, it is an argument that it is no living creature. So it is here: if a man see another move, and move very fast, in those things which of themselves are the ways of God, see him move as fast to hear a Sermon as his neighbour doth; is as forward and hasty to thrust himself, and bid himself a guest to the Lords Table, (when God hath not bid him) as any; the Question is, what principle sets him a-work: if it be an inward principle of life, out of a sincere affection, and love to God and his ordinances that carrieth him to this: it argueth that man hath some life of grace. But if it be some wind that bloweth him on; the wind of State, the wind of Law, the wind of danger, of penalty, the wind of fashion or custom, to do as his neighbours do: if these or such like, be the things that draw him thither; this is no argument of life at all: it is a cheap thing, it is counterfeit, and poor ware. Thirdly, (that which I have often said to be the principal, and 3. They must be pitched on God alone. the most considerable thing (that I know) in all practical Divinity, and which is the most Charactaristicall, of the truth of Grace, and of the life of Piety in any one) our spirits, and souls, and affections towards God, must be advanced to this height: to be carried toward God above all other things. I beseech you seriously think of it: I have often spoken of it, but it may be there may be some room left for the mention of it now, and some necessity of pondering it well. It will be the Charactaristicall thing, by which a man may most certainly discern himself. And I would desire to know wherein my defect of understanding is, if I be mistaken: but it seems to me as a clear thing that every one here, that hath not a mind to affront the mind of God, he dares not contest this argument, that it is a rational thing, that if God be the best of Beings, he should have the best portion in our love. All reason commands us to love that best, which is best: and to dispense our love according to the degree of the excellency of the thing. There is no man but apprehendeth this clearly. A man may say that he loves his Wife, and he will prove it: and this shall be his argument, I love her aswell, as I do another woman. Is this the proof of conjugal love? was this the covenant made between them? hath he fulfilled it in this case to her? or she to him? There is no man but seeth that there is more required: there is a peculiarity, and propriety of love required in this case. It must certainly be so here: for we contract and espouse our souls to Christ, and upon those very terms, for better, and for worse, to forsake all the world, and to cleave to him alone: and if our spirits be not raised and advanced to that degree of affection, that Christ and God be so lovely, and beautiful, in our eyes, and so good (for I name one sometime, and sometime another, it is all one upon the point) if (I say) they be not advanced thus high: the conjugal knot was never tied between Christ and the soul: it is impossible therefore that such a one should have to plead the benefits that flow from a Conjugal union: neither can he have title or right to any thing that issueth from a marriage with Christ, whose soul did but equivocate, and would never speak out the words, and who never answered the interrogations of a good conscience (as Saint Peter speaks in another case) that when the soul (in the contract) should say, that she takes him for to love; and honour, and obey him, and to make him her Lord and Saviour: if the soul do not yield to this, which it cannot do, if it do not esteem him the best of all others, and that all others are to be thr●… away, and to be forsaken in comparison of him. This is the t●… circumstance I have noted hence, which I suppose is intimated in these words: Though I have not said it is expressed here, yet it is so carried with such a fullness (the desire of our soul is to thee, and to the remembrance of thy name) as if it were to God only, or at least, to him principally. But I must hasten. In the fourth place. It must be a universal love, and so a universal 4. They must be universal. obedience (which is the fruit of it) which must justify the truth of our affections towards God, and set the heart in a right frame and temper. Except a man love God, and love all the ways of God, and all the ordinances of God, and yield himself in subjection, and resign himself in obedience to them all: if he do but reserve, and make choice of any one sin, to lie and wallow, and tumble in, he doth evacuate all the other good, he throweth down all the other good with that one evil. Will you come and plead with God, that there is but one sin that you have defiled and polluted your soul with, and wallowed and tumbled in all your life, and I hope, God will never refuse me, or bar me out of his presence, and fellowship and communion with him for that? Yes, you are as filthy, all over as filthy and defiled, and abominable, and odious to his eye, and to every other sense, aswell with one, as if you had been in ten thousand slowghes one after another. And as the Philosopher speaks, a Cup, or some such thing, that hath a hole in it, is no Cup, it will hold nothing, and therefore cannot perform the use of a cup, though it have but one hole in it: so if the heart have but one hole in it; if it retain the devil but in one thing: as we use to say, In law, one man in possession, keeps possession, and a man can never have true possession, till he have voided all: so, except all be rooted out and exterpated, and a man cometh to yield a full and absolute subjection to Christ universally, Christ hath no part or portion in us, nor we in him. 5. They must be constant. Lastly, (there were divers other particulars, that I thought to have added in this: but I see I must pass them over) It is not every affection, that may seem to have some height and universality, though I do acknowledge that they will in some measure characterise out the truth, but yet there must be this addition: as it was with the seed that was cast into the good ground, it had depth of earth: so this must have depth in the heart, it must be well rooted, and fastened for perpetuity: it must be a constant affection, grounded and established in the heart. The Air (you know) is light, Simile. and yet we call it not a lightsome body, because it is lighted by the presence of another, and when that light body is removed it is dark, you may say it is dark, for the Air is dark in the night, when the Sun is absent, as it is light: when the Sun is present: those we call lightsome bodies, whose light is originated, and rooted in themselves. So it is in this case: such are not godly persons that may have some injections of godly thoughts, and godly affections cast into them, and be in them for a spurt, and for a brunt, and for a little flash (like a flash of lightning in the Air) and gone away again presently: but it must be rooted and grounded in a man, so as that it will continue, continue so as that the exercise of graces and duties toward God should be frequent and quotidian: as it is here in the Text: The desire of our soul is to thee in the evening, and our spirit shall seek thee early in the morning: Morning and evening, frequently, daily, to have commerce and communion with God, to walk with him, to set ourselves in his presence, and to approve ourselves to him, to make it our constant trade to do so, to be God's dayesmen, to work by the day with him, and withal to be constant to hold out for perpetuity. Only time can discover truth: and truth is the daughter of time to us: God knoweth it before, but we can never know, but by the holding out, but by the perpetuity. I acknowledge there is a great difference between that which the Scripture calleth temporary faith, and that which it calleth saving faith: there is (I say) a great difference: they do not only differ in this, that the one holdeth out, and the other doth not hold out: but they differ in their vital principles, by virtue of which one holdeth out, because it hath a more noble nature in it: and the other, because it is a slighter timbered thing, it doth not hold out: because the one is a real, and true, and substantial beauty of grace, the other but a superficial and painted beauty: substantial beauty, that is founded upon nature, upon our complexion, whether it rain or shine, it will hold out in both: but painted beauty, one fears a little wet will alter the painting, another, lest a little heat should do it. A painted beauty will not hold, but true will hold. And they that do love true, love long, as our Proverb saith: I am certain it is so here, they who do once love God truly, love God for ever. I will dispatch the rest in a word. There be some special duties, The particular duties. besides these generals, which make the general character of a Christian: I say there are some special duties, that do concern him according to the speciality of times. Now there is a double time, and so a double posture of a Christian, in which accordingly he hath several suits of graces, to put on, and to exercise. There is a double dealing of God (which is the foundation of it) God dealeth sometime in a way of mercy and favour toward his servants: and God dealeth sometime in a way of judgement, and wrath, and displeasure: and he doth so, (though not as an angry Judge, but as a father that is angry) even with his own servants. Now accordingly, as this general temper, and frame of spirit, In times of mercy. should be at all times; so it should show and discover itself, in those several times. In the time when God showeth favour, than 1. cheerfulness. the servant of God is to serve God so much the more cheerfully, 2. Fruitfulness. and so much the more fruitfully: to run the ways of God's commandments, because God enlargeth his way; and giveth him free scope, and more opportunities, and advantages for it: and to improve those favours for the advancement of his glory that gave them. But the particular thing that is especially expressed here (though In times of judgement. that be intimated too, and it is noted as a character here of a wicked spirit, that they will do wickedly in the land of uprightness: that is, in the land where God dealeth very gently, and graciously, and uprightly with them every way, and squarely, that they can no waycomplaine: it is a wicked spirit that doth so.) But that which is specially meant here (in the way of thy judgements will we wait for thee) is, that God's servants, will not only, not start (if their temper be right) from God when he smiles upon them; but they will love him when he frowneth, they will even then stoop and kiss the rod, they will then obey him: Gods children will acknowledge him to be their Father and Lord, and submit to him, even when he is angry. Here is a vast difference between the godly and the wicked (as I shall a little touch by and by.) As the Father speaks even to Simile. this very purpose: when sweet ointment is chafed, it smells the more sweet, it delivereth the perfume the more excellent; but in a dunghill, in a filthy place, stir it, and the more you stir, the more it stinks. Wicked spirits, when God doth but chafe them, manifest the filth and corruption that is within them; as a man may know money (as he saith) when it falleth down, whether it be silver or brass, it will then betray itself: so here, their language, their speech will betray them then, and declare what they are. The devil thought that job had been of such a temper, that he would have cursed God to his face, if he would lay his hand upon him, and touch him: but it was far otherwise, because he was of a better mettle and stamp, therefore he blessed God in the midst of judgement, as he had done formerly in the midst of his mercies. And this is that a Christian should do: labour to be fruitful in thankfulness, and cheerfulness of spirit, when God showeth favour, and giveth any case, and mercy to him; and labour likewise to be faithful and constant to him, even when his judgements are abroad. But there be divers particulars in that (I will but merely mention them.) There be these four things, as so many steps and degrees of the duty of a Christian in the times of Judgement, whether they be impendant, or incombent, whether they be public, or private, that concern the Church, or particular persons. First of all, the duty of a Christian in the times of Judgement 1. Perseverance. (if he be of a right temper) is Perseverance, to hold out, not to be beaten off for a little storm or shock, but to keep on his pace, to keep on his way. Travellers that go to sea: merely to be sick a little, or in Simile. sport, if there arise but a black cloud, they presently give over, their voyage is at an end; they come not to venture shocks, and storms, and danger; they come for pleasure: but the Merchant, that is bound upon a voyage, whose trade and employment of life it is, every cloud and wind, doth not make him to return back a gain to shore and to give over: but he goeth them through: so it is in this case, one that is not indeed and in earnest travelling toward heaven, he will be easily off upon a little storm arising; if God do but frown, if there be but a wrinkle in his brow: all his pleasure in religion is gone, for it was some other things he aimed at, it was but for pleasure he came in here: but a godly Christian who is bound for heaven, whose voyage is set for heaven, and his course and the bent of his soul lieth that way, that. like a ship with full fail is carried toward heaven: storms will not beat him off, but he will persevere. Secondly, there is a necessary use (as there should be perseverance, 2. Diligent exercise of our graces. so) that there should be a kind of excellency and precellencie of all holy duties (which I mentioned in the general before) which a man should exercise so much the more industriously and painfully in storms and difficulties. All sweet odours are refreshing to the head at any time, but when there is a stinking place that Simile. is offensive, men hold them closer to them: so it should be with all the graces of God's Spirit, with all holy duties, they should be precious to us at all times; but specially in times of stress and difficulty: Oh than we should cleave close to them, then multiply in prayers, then multiply in our holy walking with God, then multiply examining diligently our ways, and looking more strictly and narrowly to ourselves; then we should reflect more seriously upon our lives, and then we should excel ourselves: or else it will not countervail, and be an Antidote against the evil and bitterness of the times. Thirdly, there should be showed patience in the time of affliction, 3. Patience. in the time of God's Judgement: we should not mutter against God, nor struggle, nor be violent against him: but humbly and meekly lay ourselves down before him, It is the Lord, let him do what seemeth him good in his eyes. And lastly, there should be a proficiency: the the inhabitants of 4. Proficiency. the earth will learn righteousness: we should patiently wait upon God in the way of his Judgements, and withal we should be good proficients, then to learn righteousness. God's rod should be to us as the fescue is to the child, the fescue points out to the child the letter, makes him take notice of it: and so God's rod points out many good lessons which we should never otherwise learn and take notice of. I had never known (as Luther's wife said sometime) what such and such things meant, in such and such Psalms, such complaints and workings of spirit, I had never understood the practice of our duty, if God had not brought me under some affliction: affliction was a comentary, and fescue to point out my lesson to me; and by that I understood. Let me but mention one thing more in a word (I shall leave The Motives to the duties. the Application, because I am prevented.) Here is now the sum of a Christians duty, which I have recommended to you, out of the words of the verses read: partly general duties that belong to all Christians in all times: and partly some particular duties which concern them more specially in some special times. There is a motive or two to press and stir us up to the performance of these duties. There is one in the verse before those I have read (the seventh verse) The way of the just is uprightness: thou most upright dost weigh the path of the just. Here the first Motive is from the 1 God seeth, and consideration of God. God is a holy overseer of all our ways; a spectator of all our carriage and behaviour, how we do carry ourselves, and approve ourselves to him. God is not only a spectator, and an overseer of our ways, but he is an expencer, a judgeth all our ways. weigher and Judge of our ways; to reward everyman according to his works: and we should often cast our eyes to God, and see him looking upon us in our carriages, to put some more awe upon our spirits, that we may not wantonly break out against God, not daring to do evil in the presence of that holy God which one day we know, we must be brought to account for, at the great Judgement. But I can but name it. There is a second Motive in the close, in those words which 2. This alone differenceth the godly from the wicked. stand last of those I read, and a verse following. And that is from men, from the particular proper character of a Christian: it is that which differenceth a godly man from a wicked man. Herein lies the difference of their temper, and of their spirit: the godly man, he is described already what his carriage is, that is his carriage, which is here limned out in the Prophets own expression, in their name: but the wicked men they are clean otherwise, they do not perform these duties; neither the general, nor the particular. Now it behoveth every one to take care to depart from the tents of those wicked men; that shall be swallowed up, and go down quick to hell every one (as it was in the case of Korah.) It is the command of God that they should depart and sever themselves, and make as broad and vast a difference, and be jealous, and take heed lest they assimilate themselves to wicked men in their lives, lest they be like unto them in their deaths: that they live not as they do, lest they perish as they do. Now, there be two or three things that are expressed concerning these wicked men. First of all, their Character is to be refractory to God in what way soever he shows himself to them: if he show his favour, or send his Judgements it is all one: in the land of uprightness, they will do wickedly, and when God's hand is lifted up, they will not see: nothing will do them good: no way of working upon them, neitherby fair, nor by foul means. And we must be unlike them therefore every way; we must take every dealing of God by the right ear (as he said) and make the right use of it for good. There is another thing expressed of them: that God will one day meet with these wicked men: let no man deceive himself: it is not a vain thing to serve God: nor a cheap, nor a safe thing to rebel against God, for his hand shall be lifted up, and he will break them in pieces, and the longer he spareth, and the gentler he is, the more heavy it will come at last. God's Mill grindeth slow, but it grinds to powder (as the ancient saying is) the more God is long-suffering, and long lifting up his hand to lay his stroke, the heavier stroke he lays upon them, and crusheth all to pieces at last. But there is another thing too: even those wicked men that are so stubborn and refractory, and scorn God's word: that lift up the heel and kick against him, and it may be scoff and jeer, and deride the ways of God: time shall come that even these wicked men shall be convinced, they shall see their envy against the godly, and hatred against the ways of God, they shall see their foolery, and they shall at last repent, when repentance shall do them no good: repent, when they are even turned into hell, when they hear that sentence, Depart from me you cursed. Therefore now seeing these things will befall the rebellious, that do not walk according to this rule, according to this Canon which I have characterised a godly man by: this should be a good encouragement to godly men so much the more to walk constantly, and to be true to their own way. And if they do live amongst wicked men, to be rather gainers by them, to grow the better rather than to receive infection, and corruption from them. They say that Lilies and Roses, or such like things, if they be planted by Garlic or Onions, or such like unfavourie things, they do increase in sweetness: the Rose and the Lily are sweeter: so it should be when godly men are planted, and hemmed about with wicked men: the vileness and odiousness of their wicked ways, may make them to loath wickedness the more, and to love godliness, and to bless God, that hath kept them, that they have not run to the same excess of riot with them. In stead of all other Application which I thought to have added; as for example, and for instance: to show us the true Analogy of a Christian: that we may discern, who is a right Christian, and who is not: we must not discern it by our fancies, but by those Characters God hath set. And a just apology (in the second place) for those that are branded with nicknames. If this be the description of true piety, and of a true Christian, to have the heart and soul breathing after God, and seeking night and day after him, and setting themselves wholly to walk in the way of uprightness, with sincerity before God: then certainly they are unjustly branded, whose consciences do aim at these things, and the consciences of other men may tell them, that they do so, and they see no other. And so for conviction of those men that are in the Bosom of the Church: they may see, if they be not according to this stamp: if they either fail of it, that there is none of these liniaments to be found in them, nothing toward God and his name, no understanding, no affection, no endeavours working that way (and so for the rest) if they utterly fail of this, they utterly come short, and are not worthy the name of Christians: but much more if they do deride, and oppose, and contemn the mind, and the ways of God, which God hath chalked out to us, for our rule and direction: that is a high degree of failing and coming short, and therefore they may be convinced, that they cannot be right: I doubt when the Books shall be opened, and every one judged according to the book of God, which shall be laid for the trial of our lives: if our lives be not according to that: whatsoever our words be, and howsoever we carry it, it will not bear us out then. And it might have been a Use also of Examination; let every one of us examine ourselves, and what our estate is according to this rule, and what degree of this we have attained too. And then for comfort, for those that are such according to this rule, whether it be in the perfection, or in the affection. If they have not the perfection, yet if their affections stand and run this way, and that they can truly, and ingeniously say, that they are such in sincerity, there is a great deal of comfort for them. And for Exhortation, out of the several branches of the duty which I cannot meddle with. And out of the several Motives that I propounded out of the words of the Text. But (I say) in stead of all these, this present Sister of ours, whose Funeral we now solemnize, I might fetch an Argument as a Motive to all these several duties from her example. To return now therefore to the present occasion. I will speak something concerning Her in honour of whose Funeral solemnities, we are at this time met together (that gave us the occasion) I shall (according to my custom) dispatch it briefly. When any children of God die, the last offices of Love are performed to them by three several sorts or ranks. The Angels: they convey their souls into the bosom of their father Abraham, into the bliss of eternity. The Bearers, attended with the Mourners: they carry their bodies to the bosom of their mother earth, to rest in tranquillity. The Preachers (as it were a middle between God and them) they commend their name to the minds of their friends the hearers, to live in their memories. My part at the present is to do this: and I shall do it, not so much to trumpet out her commendation, as to take a hint of something for your instruction, which may be useful. But I must entreat you to remember, that you do not use to lace or adorn your mournings: and therefore you have little reason to expect, any eloquent adorning, any Festival ornament in such a Funeral argument. My language must be black, and pathetical, suitable to our sad occasion: it must not be pleasing to the fancy in the fresh flowers of Rhetoric; my language (I say) must be in black, but in black laid upon a ground of truth, which shall not blush for blame, speaking any thing besides, what I do really conceive. As I dare not do you so much wrong, as to paint or gild a rotten post: so I am willing to do her so much right, as to set a rich Pearl in gold. To pass other circumstances (as that she was descended of an honest, and worthy Family, and of good quality: that She had a full and hopeful issue descending from herself, and such like circumstances, which I leave for Orators (as unfit for a Divine) to meddle withal.) All that I shall say concerning Her, shall be out of the Text, in which you may behold a true picture of her in all the linaments of her: and out of it, you may be able to draw, and take a good pattern for yourselves. The Bias of her spirit was toward God, and toward his Name; whose lively Image she bore, graven in her memory, living in her desires, and (beyond all pictures) moving also in her endeavours to seek after God. The very quintessence of her spirit was carried this way, and that intimatly, sincerely, universally, and constantly. With her soul she desired him in the night, and with her spirit she sought him in the morning: the light of the morning, and the evening star (as sometime the Star did the Wise men) conducted her to the Sun of righteousness. In mercies She was not wanton, but thankful and fruitful: In judgements (as in a fatherly way of correction, She had a deep share, wherein being exercised with many years' weakness, as those that knew her, knew very well, but yet in such fatherly dealings) she showed her patience, her perseverance, her proficiency: and being a Mourner for the stubbornness of the wicked, she was a gainer likewise by them too: and all because she looked up to God, who sees and weighs all our paths. In which I have briefly recollected upon the matter, the sum of the whole things contained in the text: so that so long as this Text is in the Bible, and so long as the Bible is in the Church, and so long as any thing (though unworthy) of this Sermon remains in your memories, she cannot want eithera sweet memorial of her virtues in the book of God, or a stately Monument in the Church, and in your hearts too. Happily some may scoff, and some may doubt, as though this commendation flew too high, or out of sight. To whom I shall briefly answer both. For the former. It is reported of two great Tragedians, learned and famous in their time: Sophocles, and Euripides. Euripides presented upon the Scene all naughty women: and Sophocles presented all virtuous women: and the ordinary observation of the wits of the times was (as men are apt to be vainly witted in these things) they thought that Euripides that presented them bad, presented women as they were: and Sophocles that presented them good, presented them as they should be. If I had nothing else to say to the scoffs of any, but only this, I suppose it would be sufficient: I do believe fully, that I have presented her as she was: but howsoever you can take no hurt if you do but consider, that it is spoken as what you should be. I am sure, and I know I have presented what you should be. And for any that shall doubt yet, that it may seem too high. I would desire them only to consider this: I describe in the Text, the very temper and character of one that is truly godly (such as I conceive her to have been) and the truth is, there is none that is truly godly, but in some degree or measure must attain, and do attain to participate in a conformity with this Character: and therefore I have neither done you (as I conceive) any wrong, and yet done her right too. And (to draw to an end) She hath left this honour behind her, that she lived beloved, and died desired. And who is there here almost that suffereth not a loss in her? Her Husband hath lost a loving wife that honoured him highly. Her children have lost a loving Mother, that loved them tenderly, that tendered them duly. Her servants have lost a loving Mistress, that governed them gently, and was every way beneficial to them. Her Brothers and Sisters, have lost a loving Sister, that answered them in their loves sweetly. Her Neighbours have lost a loving neighbour: full of courtesy to the rich, full of charity to the poor. And myself have lost (I hope there is none here so weak to suspect, that I blast the living, to blazon the praise of the dead, or that I do rob or strip the living, to clothe the dead with their spoils, but I think I may truly say, I have lost) as truly and cordially a loving friend, as any she hath left bebehind: though I esteem many her Peers, and I cannot complain of any. But to end all. Her gain in Christ countervaileth and sweeteneth all our losses. She was a disciple of Love, she loved her Lord, and loved all his Saints and servants: and therefore I doubt not, that she was a beloved disciple, and resteth in the bosom of her Love: where not to disquiet her happiness, and detain your patience any longer, I shall leave her in that blessed place, and commend you to the blessing of God. FINIS. THE EXPECTATION OF CHRIST'S COMING; OR, A MOTIVE TO A GODLY CONVERSATION. 2 THESSALY. 4. 16. For the Lord himself shall descend from heaven, etc. 2 PET. 3. 14. Wherefore (beloved) seeing that ye look for such things, be diligent, that ye may be found of him in peace, without spot and blameless. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. THE EXPECTATION OF CHRIST'S COMING; OR, A MOTIVE TO A HOLY CONVERSATION. SERMON XVI. PHIL. 3. 20, 21. For our conversation is in heaven, from whence we look for the Saviour, the Lord jesus Christ. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things unto himself. IN the seventh verse of this Chapter, the Coherence. blessed Apostle Saint Paul exhorteth the Philippians, to be followers together of him, and to mark them which walk so as they had him for an ensample: And that he might the better direct them in the duty, (the imitation of his ensample) he showeth that there is a great difference between others that pretended themselves to be the Apostles of Christ, and indeed were not, and himself: Many (saith he) walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ, whose end is destruction, whose God is their belly: and whose glory is their shame, who mind earthly things. These ensamples he would have them to avoid: follow not such, but be ye followers of us, for our conversation is in heaven, from whence we look for the Saviour, the Lord jesus Christ, etc. and follow those which walk, so as ye have us for an ensample: This is the example he would have them imitate. In the words you have these things considerable. Division of the words. First, What the conversation of these men was, whom the Apostle would have the Philipians to follow. Their conversation was 1 a heavenly conversation: Our conversation is in heaven. Secondly, the reason or encouragement that they had to this 2 imitation, to walk so heavenly, while they were on earth: because from thence we look for a Saviour, the Lord jesus Christ. Thirdly, the benefit by that Saviour, whom they look for from 3 heaven: He shall change our vile body, that it may be fashioned like to his glorious body. Fourthly, the means by which this great work shall be effected; 4 According to the working whereby he is able to subdue all things unto himself. For the first (to touch it only in a word) there is from that, these two Observations clearly arising. First, That there is a heavenly conversation of the Saints on earth. Secondly, That while they are on earth, they are now stated in heaven. Our conversation is in heaven: He saith not only it shall be in heaven, (though there it shall be perfected) but it is now in heaven, in regard of our present state and possession. Concerning the first, that the Saints on earth have a heavenly conversation. Obser. 1. The Saints on earth have a heavenly conversation. You must know, that the word here Politeuma, translated conversation, signifieth such a course of life, and of traffic, as is in Cities and Corporations, where many are knit, and united together in one common society, in one common freedom: Our conversation is in heaven; that is, we have a kind of heavenly traffic, What it is. a heavenly trade, while we are upon earth. There are divers things wherein there is an agreement between the carriages and conditions of men in Cities, and Societies here on earth, and this of the Saints of God, that have their conversations in heaven. I will only in brief run them over, this being not the thing that I purposely aim at. The privileges thereof. First, in Cities and Corporations there is a Register, wherein the names of the Freemen are enrolled. So in heaven also there is 1. Their names are written in heaven. a Register, a certain book of Records (as it were) wherein are written the names of as many, as God hath appointed to life: Rejoice not (saith our Saviour) in this, that the devils are subdued unto you, but rejoice, that your names are written in heaven: And all that are Luk. 10. 20. not found written in the book of life, are cast into the lake that burneth with fire and brimstone, Rev. 20. 15. God in his secret counsel and purpose, in his special providence and love, taketh notice of all his servants, even of their names, and he hath them as sure, as if they were written down in a book, there is not one man that cometh to heaven, but the Lord knows him already to be a man ordained to that estate and condition. Secondly, as in all Cities and Societies, there is a certain law 2. They are governed by the law of God. whereby they are all governed, in obedience to which they live. So there is a law whereby all the Citizens of heaven all the household of God are governed, that law which the Apostle Saint james calleth the royal law: a law which commandeth the very spirits of men: a law that disposeth the whole man to a heavenly frame, and subjection to the will of God, the great King of Heaven; so that a man while he is here below, by degrees is drawn off from the world in his affections and disposition and carriage: and made suitable and conformable to the rule of righteousness. Thirdly, as in all Cities, there is a kind of safety and security to 3. They are safely kept. those that dwell there, not only as they are encompassed with walls, but also as there is watching and warding, some wakin●… while others sleep to keep the rest in safety. So in this heavenly society: the Angels pitch their Tents about those that fear God: nay the Lord himself is the Shepherd of Israel that neither slumbereth nor sleepeth: while men oppose them, God defends them: while men are labouring and plotting, and devising against them, and they (it may be) are secure and fear no danger; God disperseth and disappointeth a thousand projects intended against his servants. It was so with his own people Israel: while they were in the plains, securely lying in their tents: there is Balack and Balaam consulting upon the mountains how to curse them: but the God of Israel that is above the mountains, that sitteth on the highest Heavens, he ordereth the matter so, that Balaam for his life, (though he might have had all the wealth and honour of the Kingdom) could not pronounce one curse against Israel, because God had said to him that he should not curse. Fourthly. As in Cities and societies on earth, men have communion 4. They have interest. and society one with another, the less have interest in the greater, and the greater in the less, and all have interest one in another: the inferiors receive from the superiors, protection and provision, and the superiors receive from the inferiors, subjection and submission. So it is in this heavenly Corporation, in this spiritual Jerusalem: jerusalem is a City at unity in itself; There is a communion and fellowship, that the Saints have with God the Father, with Christ, with the Angels, with the Saints in heaven, and one with another on earth. With God the Father: they have an interest in him, as subjects In God. of his kingdom, as servants and children of his family: there is not the meanest subject in this kingdom, but he may make his request known to this Prince: there is not the least servant in this Family, but he may make his complaint to this Master: they may (as children) go boldly to the throne of grace, and make their request known unto him, though it be but in sighs and groans. Hence it is that God takes notice of them, your heavenly Father knoweth that you have need of all these things; and therefore he will supply them: Mat. 6. 32. If you that are earthly can give good things to your children, how much Chap. 7. 11. more shall your heavenly Father give good things to them that ask him. They have interest in Christ also: he is their Intercessor, therefore In Christ. hence it is, that he is said to sit at the right hand of God, making intercession for us: He is their Advocate, if any man sin, we have an Advocate with the Father, even jesus Christ the righteous: He is their Lord and Captain, the Captain of the Lords Army, to defend his Church; Michael, the great Prince standeth up for the children of his people. Dan. 12. 1. They have interest also in the Holy Ghost the third Person in In the holy Ghost. Trinity, they have not only, the love of God the Father, but the communion and fellowship of the Holy Ghost, as the Apostle wisheth for the Corinthians. Hence it is that the Holy Ghost is ready to help 2 Cor. 13. 10. their infirmities; to enable them to put up their requests, when they know not how to pray as they ought. Hence it is that he sanctifieth them, and therefore they are said to be Borne again of water, and of the spirit: that he comforteth them, therefore he is called the holy Ghost the Comforter. As the Saints have interest in the three Persons in the Trinity, in respect of their dependence upon them, so the blessed Trinity hath an interest in them also: If I be a Father, where is my honour? if I be a Master, where is my fear? Because they acknowledge God to be their Father, they honour him, because they acknowledge him to betheir Lord they fear him, etc. They have interest in the Angels also: Hence it is that they are In the Angels. called Ministering spirits sent forth for the good of the Elect: They were Christ's messengers, his Angels, and now they are made Messengers, Angels; to the Saints, therefore saith Christ, Offend not one of these little ones, for I tell you, that their Angels behold the face of my father in heaven. They have interest in them, not as worshippers of Angels, which the Apostle condemneth, Coll. 2. as foreseeing to what a height Popish superstition would rise in this kind: I say; not to worship them, to invocate them, to pray to them, we know no such will-worship which is without the rule. We have an Angel comforting Hagar; we have an Angel defending Elisha; we have an Angel encouraging jacob; we have an Angel carrying Lazarus into Abraham's bosom: But we never had any Angel that stood in this place, to have worship and adoration. This indeed the Angels have from us, imitation of their obedience, we pray, thy will be done, on earth as it is in heaven. They have interest in the Saints also: yea, in those that are In th●… Saints that are in heaven. dead: not as though they prayed for us: yet they have a common desire of the welfare of the whole Church; The souls under the Altar cry, How long Lord, holy and true, wilt thou not avenge our blood on those that dwell upon the earth? All the Saints departed, their souls cry to God to finish these days of sin, and hasten the coming of Christ. And besides this, this further benefit we have, that we are all members of the same body; there is a gathering under one Head (as the Apostle calleth it) under Christ: they are the superior members, we the inferior, all joined under one common Head. Lastly, the Saints on earth have interest one in another: by That are on earth. virtue of this communion they have interest in the prayers, in the gifts, in the wealth one of another, so far as necessity and love requireth. Fifthly, and lastly, as in earthly Cities, and Corporations, there 5. They are enriched with heavenly treasure. is trading and traffiquing, buying and selling, etc. So here, this heavenly conversation consisteth in a kind of heavenly traffic (as the word importeth;) We either are all, or should be all heavenly merchants, even here upon earth. The kingdom of heaven Mat. 13. is compared, to a treasure hid in a field, which when a man findeth, he hideth it, and for joy departeth, and selleth all that he hath, and buyeth that field. It is compared to a Pearl, which when a man discrieth the excellency of it, he giveth all that he hath to possess that Pearl: There is a heavenly thing, that is worth all that we can give, and it must be bought too. It is our Saviour's counsel; Come Isa. 55. 1. buy of me, yea, come buy wine and milk without money, without price. It must be bought: but bought without money: there is nothing that is subject to corruption, that can buy heavenly things: Buy of me eyesalve, that you may see, and gold that you may be made rich, and The Traffic of a Christian what. garments, that your nakedness may not appear. This must be bought; but what must we give for it? Christ tells us; he saith that he himself is the Pearl, the treasure, and that which we must give for him, is no more but this; Let a man deny himself, and take up his cross and then follow him. He must deny his worldly pleasures, his carnal affections, the love of his lusts, he must renounce his sins; If thy right hand offend thee, cut it off and cast it from thee; if thy right eye offend thee, pluck it out, and cast it from thee: What is that? that a man should dismember himself? No such matter; What then? To do that which a man accounteth as harsh a piece of work, as to pluck out his eye, or cut off his hand; that is, to mortify his carnal affections, to part with his sweetest lusts, which a man holdeth as dear, and sets as high a rate upon, as on his right hand, or his right eye; there should be no sin so precious, no gain so sweet, no pleasure so delightful, but a man should be willing to let it for Christ: there should be no worldly thing whatsoever, that a man should so set his heart upon, but if persecution for the Gospel should come, he should be contented to leave it for Christ, and in the mean space to let his affections hang loose to it, that whensoever Christ shall call him to part with his estate, with his contentments, with himself, he may let all fall for his sake, and the Gospels. This is the heavenly traffic of a Christian. I might here lay down some trials, by which men may be How to know whether our conversation be in heaven. able to judge of themselves in this particular, whether their conversation be in heaven. I will instance but in some generals, because I hasten to that I principally intent. See how thy affectionstand; such as is a man's mind, such is the man: such as is a man's affection, such is his conversation: a heavenly affection argueth a heavenly conversation: a heavenly conversation, By our affections. presupposeth a heavenly affection: for it is impossible for any man to walk in a heavenly course, but he that is of a heavenly mind. It showeth the error of those men that think, that that pitch of holiness, and careful walking with God in newness of life, is too strict a point to be pressed: what (say they) will you have us to be Saints? are we not men? shall we not have infirmities still? Yes that thou wilt, when thou hast done what thou canst. But here is the thing: What is the bend of thy heart? what is the strength of thy mind? what is the endeavour of thy wholeman? Note. which way are thy affections carried? What dost thou mourn for most? what dost thou rejoice in most? what dost thou hope for most? According to thy affections, so will thy labour and endeavourbe. A heavenly heart sorroweth most for sin, a heavenly affection rejoiceth most in Christ: Many say, who will show us any good, but Lord lift thou up the light of thy countenance upon us: thou hast given me more joy of heart than they had, when their corn, and wine, and oil abounded. A heavenly affection hopeth most for heaven, and that not so much, that thereby he may be released from worldly troubles, as that he may be possessed of those heavenly joys, that are to be had in the presence of God, and in a perfect communion with him; that he may be freed from sin, and fully brought into the glorious liberty of the sons of God. And this is that which stirreth him up with all industry and endeavour, and carrieth him along mainly, and chiefly to seek after, not the wealth, and honour, and pleasure of the world, but how he may get into the Covenant of grace, and an interest in Christ, how he may attain evidences of heaven, and testimonies of the love of God. He speaks of heaven, as the worldly man speaks of the world. A worldly man speaks of the world, and the world heareth him (saith Christ) every table ringeth of his worldly talk; every company soundeth of his worldly affections; in every meeting he showeth his worldly disposition. So a heavenly-minded man is always talking of heavenly things: always labouring to draw heavenly uses out of earthly things: let crosses come, he can draw comforts from thence, he makes them means to take off his heart from the world, to set it more toward heaven: as Noah's Ark, the more the waters increased, the nearer it was raised to heaven: so a heavenly man, the more worldly crosses come, the higher his soul riseth toward heaven: the worldly man sinketh under afflictions, but he is lifted up nearer to Christ. This is a heavenly conversation. But I will not stand on this. The second thing which I told you was observable from the first Obser. 2. While the Saints are on earth they are stated in heaven. part of the Text, was this; That in this very life, the children of God are stated in a heavenly condition. Our conversation is now in heaven, saith the Apostle. When a man is brought by repentance and faith unto Christ, he is brought into a heavenly state: actually possessed of heaven. And that in two respects; In respect of right and title. In respect of possession. First in respect of right and title, and that also first in respect of 1. In respect of right and title. Election: God hath elected them to it. Secondly in respect of vocation: they are begotten again to a lively hope. They have now the Word which giveth them a promise of heaven. They have now the spirit, which is the seal of their inheritance, you are sealed by the spirit of Promise, to the day of redemption, Eph. 1. 13. Secondly, in regard of possession: they are now already in present 2. In respect of present possession. possession, not in full possession, but in present possession: A possession not in themselves, but in Christ, by virtue of the union and communion they have in him. By the union and contract that is between Christ and the soul; Christ is become the Husband, the Christian the Spouse. So that as a Wife if her Husband should travel into a far Country, and in her name should take possession of those lands, that were left her by her Father, the Wife now is possessed of those lands, in her Husband, who in her name hath taken possession of them: so Christ entering into heaven, hath taken possession of heaven, which is given to us by the will of God; It is your Father's pleasure to give you a kingdom: Christ hath possessed it in our name: I go (saith he) to prepare a place for you: and it is my will that they be where I am: I go to my Father, and John 14. your Father; to my God, and your God. All that Christ hath in heaven, He hath it for us: He is gone before, that we may follow after: we cannot possibly lay claim to heaven, we cannot hope hereafter fully, and personally to profess it, if Christ had not first taken possession of heaven for us. The Use of this in a word, shall be to stir up every one to Use. looketo his hope of heaven. It is usual for men to possess their hope to be saved, and scarce any, but they will say they hope, if they die, they shall go to heaven. Yea, but thou must now possess it, if ever hereafter thou mean to enjoy it: and thou must possess it first in Christ: thou must be united to him by faith and love: those are the bonds whereby the Spirit of God, tieth us unto Christ: therefore Christ is said to dwell in our hearts by faith. Which shows the horrible presumption of many, and how Presumption to hope for heaven, without union with Christ first on earth. they add to their other sins this, that they presume that they have right, and title to heaven, and yet are not united to Christ by faith: as if a man should give out, that he were the heir apparent to a Crown, or the son of a King, and yet nevertheless should indeed be the son of a Beggar, and have nothing to show for his pretended title to the Crown and kingdom: what would this be accounted, but high treason against the King? What a height of sin is this that is in many men, which to their other sins add a presumptuous claim to heaven, when they have no right to it? I Remember, that in the time of Ezra, we shall read of many, Ezra 2. 62. that laid title and claim to the Priesthood: but Ezra searched the book of the Genealogies, and finding none of their names Registered there, he presently concluded that they were none of the Priesthood, therefore they were accounted polluted, and put from the Priesthood. If any man lay claim to heaven; God will search his book of Genealogies (as it were) he will search the Register of heaven, and if he find that his name be not enrolled there, if he be not found to have interestin Jesus Christ, all will be nothing, he shall be cast out to his greater confusion. This should therefore stir up every one to make good his claim to heaven now: either now to be possessed of heaven, now to sit in heavenly places with Christ, or else look not to come to heaven afterward. But to leave this, and to come to that I mainly intent, namely the Argument, or reason or ground of the Apostles heavenly conversation. Our conversation is in heaven, from whence we look for the Saviour, the Lord jesus Christ. The Apostle observeth here a kind of speech, and that which seems not so Grammatical: that he may thereupon build a sound and substantial truth in Divinity. He had said before, Our conversation is in the heavens, in the Plural number: but now when he speaks of Christ's coming thence, he speaks of it in the Singular number, Our conversation is in the heavens, from whence, from which particular place, We look for the Saviour, the Lord jesus Christ. Of purpose to show us thus much: that though Christ in respect of his Deity, and divine nature he be in all places, filling Christ in respect of his bodily presence is only in heaven. heaven and earth: yet in respect of his bodily presence, he remaineth now, and so will till his second coming (which the Saints look for) in heaven. Against those Ubiquitaries, that will have the body of Christ to be every where: In Heaven (say they) visible; in this place invisible. The Papists hence build the Doctrine of Transubstantiation: they will have the body of Christ, even that very body Transubstantiarion. that was borne of the Virgin, to be now Bread, and the bread turned into it. The Lutherans will have the same Body about the bread. No, saith the Apostle, there is no such matter: from thence, from that very place, that very individual, particular, single place, from the third heavens, where the body of Christ is, We look for the Saviour: he remaineth there, and so will continue till his coming to Judgement. So again in another place, Collos. 3. 1. Collos' 3. 1. Set your affections on things above, where Christ sitteth at the right hand of God; Above, that is in heaven, where Christ sitteth, and continueth, and will remain till his second coming. Our Saviour told his Disciples in the days of his flesh, that the poor they should have always with them, but me (saith he) you shall not have always. If this be true that they say; then Christ hath not said true, for he is still in respect of his bodily presence, and hath been, always, with us. But I let pass that. The thing I note hence is this; That that which most sound, and Obser. 3. Expectation of Christ's coming to Judgement, the best means to work a man to a holy conversation. effectually settleth the heart of a man, in a heavenly conversation upon earth, is the looking for the Saviour of the world, even the Lord jesus Christ to come from thence. I say, there is nothing that so settleth the heart of a man in a heavenly conversation upon earth, nothing that makes him so heavenly minded, nothing that ordereth him in so heavenly a course, as this, if he rightly look for Christ to come from thence. That you may conceive this the better, you may please to take notice, that there are two things included in this point. First, that all the Saints of God, while they are on earth, their continual expectation is, for Christ to come from heaven. Secondly, that nothing is so effectual to settle a man in a holy course while he liveth on earth, as this expectation. These two things I will open to you at this time. The continual expectation of the Saints is for Christ's coming. The first (I say) is, that the Saints and servants of God while they are on earth, do continually expect and look for the Saviour of the world, even the Lord jesus Christ to come from heaven. By the coming of Christ, you must understand his second coming to judgement. For there is a threefold coming of A threefold●… coming of Christ. Christ. A twofold coming in his Body; and one by his Spirit. The first, was the coming of Christ in the flesh, when he came to take our nature upon him, and to be borne of a Virgin. The second, is the coming of Christ by his Spirit, so he cometh continually, and daily in the hearts of men, in the preaching of the Gospel in virtue and efficacy. His last coming, and his second coming in respect of his body, is when he shall come to judgement. Never look for the coming of Christ in his body upon earth in the sight of men, till that great day come, when the Lord jesus shall come with thousands of his Angels, in the glory of his Father. Now than this being the meaning of it: we will prove it. And first, that it is the continual expectation of all the Saints of God, and the continual desire of their hearts, their continual waiting, is for the second coming of the Lord Christ. As it was before the first coming of Christ in the flesh, so it Proved. shall be before his second coming. Before the first coming of Christ, after the promise was made to Adam, all the expectation and hope of the Fathers, and Believers, was this, when the great Messias would come: and therefore saith jacob, I have waited for thy salvation; and David, I have longed for thy salvation, meaning Christ, the Saviour of the world: and the Church groweth to a kind of holy impatiency; Oh that thou wouldst break the heavens and come down. And immediately upon the time of Christ's coming, there were always holy men in those times, that were stirred up with a continual expectation of it; and therefore it was made a mark of a good man in those days: It is said of joseph of Arimathea, and Simeon, and of divers good women, as of Anna and others, that they waited for the consolation of Israel; they continually waited and expected, when the great comforter, and Saviour of his people would come. So shall the second coming of Christ be: from the very time of his Ascension into heaven, to the time now, and to the time of his last coming to Judgement, all the eyes of men will be towards him: When I am lifted up (saith our Saviour) I will draw all men after me, which though it be there particularly understood of his lifting up upon the Cross, yet it is intended in general of his Ascension into heaven. So that as after the promise was given of the Spirit; The Disciples waited for the receiving of the gift of the holy Ghost. So it is now, and will be, since the holy Ghost is already given, there remaineth nothing to be looked for, but Christ himself in his second coming to finish all these days of sin. And that this is the disposition of all the servants of God, appears by divers places of Scripture, 2 Tim. 4. 8. saith the Apostle 2 Tim. 4. 8. there; Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto them also that love his appearing. The Apostle here makes a description of all those that shall be saved, and he saith, they are such as love the appearing of jesus Christ; now that which a man loveth, he desireth, and looks, and longs for. And in Heb. 9 28. Christ died once for many, and unto them that look for Heb. 9 28. him, shall he appear the second time unto salvation. Salvation is brought: to whom? to all those; and only to those that look for the appearance of Christ. Therefore it is said of all the Believers in Heb. 11. That they saw things that were invisible, and that they had an eye to the recompense of reward, and that they saw the promise a far off. They looked still for those things that were to appear by Christ. This I suppose is sufficiently confirmed by the Scripture, let us therefore make some use of it. Try now what comfort thou hast in the expectation of that Use. For trial. great appearance of the Lord Jesus here spoken of. This is the most infallible ground, and undoubted evidence, and testimony of the truth of grace now, and assurance of glory hereafter: if God have now stirred up thy heart in faith, and holy affection, to look for, and to long and wait for the appearance of Jesus Christ. Without this there is little love to Christ. The Church in Cant. 1. 2. showeth her love to Christ, Draw me (saith she) and we will run after thee. And chapt. 2. 4. Stay me with flagons, comfort me with apples, for I am sick of love: and chap. 5. If you find him whom my soul loveth, tell him I am sick of love. If thou be of the disposition of the Church, thou wilt, out of love to Christ, desire nothing so much, as to enjoy the presence of Christ: The Spirit and the Bride, say come, and let him that heareth say come: the Spirit saith come, and the Bride (because she is stirred up in the same affection by the Spirit) she saith come too. Christ saith to his Church I come, and the Church she saith again Come: Here is the agreement between Christ and his Church, and the same disposition is in all the members of Christ, a waiting and longing, and desiring for the coming of Christ. There are many that pretend they wait, and desire for the coming of Christ. When a man is under any affliction, or in any trouble, then, Oh that Christ would come and end these troubles. You shall hear a man that is abused, and wronged by the oppressions and injuries of others, and by the unrighteous dealings of wicked and ungodly men, crying out, Oh that Christ would come and put an end to these evil times. Yea, but if thou hast this desire of Christ's How to know whether our expectation of Christ's coming bee right, 1. By the ground of it. Heb. 11. 1. coming, that is in a man of a heavenly conversation. It will appear in these three things. First, it will appear by the Ground of it. What are the grounds of thy desire? what are the motives that encourage thee, to long for the coming of the Lord Jesus? That which is the ground of faith, is the ground of hope: that is the promises: Faith is the ground of things hoped for: and the Word and promise are the warrant of Faith: Faith and Hope look both on this, the free promise of God: so it is said of Abraham, that he believed above hope, because he knew that he that promised, was able to do it. There is the first thing then: Faith is the ground: there is none but a true believer, that can indeed aright wait for, and desire the coming of Christ. But this will appear more in the second thing, and that is, by 2. By the companions of it, Which are 1. Patience. the companions of this expectation of Christ's coming, when it is right, and as it should be in the soul of a Believer. The first companion of it, is Patience: If we hope for that we see not, then do we with patience wait for it (saith the Apostle, Rom. 8. 25.) If we have hope, and expectation of Christ's coming, if it be right, it will stay the heart, and calm and quiet the spirit, in the midst of all injuries and crosses, and afflictions in the world; it will make us to wait with patience: He that believeth will not make haste. When a man believeth that there is a time when Christ will put an end to all these things, it is that which mortifieth and subdueth the rising of his spirit, and discontentedness in afflictions, it makes him possess his soul in Patience. There is a kind of impatient waiting of men, in the midst of discontent and revile, and evil speakings, and threatenings of others: and then, Oh that Christ would come. But when Faith works kindly in the soul of a man: there is a calm composedness of heart: a submission to God in the present trial: and yet nevertheless a rejoicing, in hope of the coming of Christ, and of that glory that shall be revealed. That is the first thing, there is Patience accompanying it. The second thing that accompanieth it, is Love. No man can in truth and aright, hope for, and wait for the coming of Christ, 2. Love. but he that loveth Christ and his coming. Now this Love must be grounded on our taste of God's love: Not that we loved him, but that he loved us first (saith the Apostle) no man loveth Christ, but first he is loved of Christ: no man loveth God, but first he is loved of God: and the taste and relish of God's love in my soul, works love to God again: as from the heat that cometh from the Sun, there is a reflection that boundeth back again to the Sun: so God's love in us reflects love to God again. Manifested in secret longings. This Love will appear in the secret sigh of the heart: All the creatures groan; yea, we also sigh in ourselves (saith the Apostle) waiting for the adoption, even the redemption of our bodies. There is, I say, a secret sighing of heart, and that not only in the time of trouble and affliction: but in the time of comfort and prosperity, when a man hath abundance of outward things about him, yet then, because his love is set upon Christ, and the perfection and end of love, is the fruition of the object loved, therefore there is a sighing, a holy discontent, as it were, a kind of yearning of the heart toward Christ: When shall I come and appear before God? (saith David) how long Lord, how long? (saith the Church in the Revelation) If a man love Christ, and his coming only, because it shall end those miseries, and those troubles that are upon him in this life: this is not so much love of Christ, as love of a man's self, of his own ease, and peace, and rest. But the love of Christ is this, when for the enjoying of himself, I long for the fruitton of him whom my soul loveth, and I account nothing amiable in comparison of Christ, nothing delectable, nothing comfortable, nothing sweet to Christ: this is it that putteth the soul out of taste, and relish with any thing, makes it sigh, as it were, under the enjoyment of all the comforts of this life, and long for the appearance of Christ, because than he shall be perfected in the perfect enjoyment of Christ himself. This is that love of Christ, that is accompanied with Faith in a Christian, and hope, and expectation of his coming. Now then, if thou wait for Christ in truth, how cometh it, that thou dost not love him? thou canst not wait for him aright, except thou love Christ himself, and for himself. And if thou love Christ, it will appear, by thy care to walk Care to walk in Christ. in Christ: to derive virtue from him in all holy actions, to derive all heavenly wisdom, all heavenly disposition of heart from him: to please Christ in all thy ways, to do that whereby thou mayst approve thyself to God in Christ. This is the disposition of a heart loving Christ, and this is that loving of Christ for himself, and in himself that giveth me assurance, that I love the appearance of Christ. That is the second companion of this waiting for Christ, if it be right, there is a love to Christ. The third and last companion of a man's waiting for Christ, is 3. Delight in the ordinances. the continual affection of the heart, those same ejaculations, that intercourse, that holy and heavenly communion which the soul hath with Christ here. First in his ordinances, having a holy communion with him in them, waiting at the Posts of the door of wisdom's house, to hear what Christ (who is wisdom itself) will speak to us: waiting if that he will come now (in the ministry of his Word) in his Spirit, whom we hope to enjoy fully in glory: Waiting for him likewise in the Sacraments to receive a further confirmation of our faith in him: waiting for him also in prayer, to receive further consolation and strength from him. Thus Annah it is said, that She was one that waited for the consolation of Israel, and served God in the Temple in prayer day and night. So where there is a waiting for Christ, there will be a continual intercourse of the soul with Christ, a heavenly and holy communion with him in duties. Dost thou wait for Christ's coming, and yet run from Christ's ordinances? How can these stand together? There is no man that can ever wait with comfort for Christ's coming in glory, but he that now waiteth upon Christ in his ordinances. If thy delight be in holy duties, in the worship of God, and that in such religious performances thou waitest for a further conveyance of the Spirit of Christ into thee, thou hast warrant to wait for, and to expect with comfort the second coming of Christ. Try yourselves therefore by these things. It is not every one that saith, I would that the Lord jesus would come, or I would that these days were full, and finished; It is not every one that saith thus, that rightly looks for, or desires the coming of Christ. But he that thereby becometh patient, and stays, and composeth his heart in a calm and quiet temper in the midst of all crosses, and troubles, and afflictions that befall him, and that upon this ground, because Christ will come and put an end to my sin, as well as to my sorrow, therefore I will wait with patience till he come. And again, he that loveth Christ, that sigheth for his coming. And he that now delighteth in his ordinances: this man only waiteth for the coming of Christ. There is yet a third Trial, and that is, the effects and fruits of 3. By the effects and fruits of it. our waiting for the coming of Christ: And that is threefold (to go no further than the Text.) The first is, a heavenly Conversation. The second is, a man's resting on Christ as his Saviour and Lord. The third is, the change of the body, which shall be in the great day, when the soul and body shall be united together, Who shall change our vile body, and make it like his own glorious body, etc. But the main fruit whereof we are now presently possessed, is a heavenly Conversation. And so I come to the second particular included in the observation before propounded, viz. That nothing is so effectual to settle a man, and to dispose him to a holy The expectation of Christ's coming, the best means to procure a heavenly Conversation. and heavenly Conversation here on earth, as the right looking for the second coming of Christ. That this is true, you shall see it briefly, how the Saints of God upon this very ground have been wrought, and encouraged to a heavenly conversation in all the parts and degrees of it. First of all, ye shall see, that this is that which mortifieth the Proved. 1. It is the worker of Mortification. secret lusts and corruptions of the heart. A man will never set sound, and in truth, to the mortification of his inward corruptions, that doth not in truth out of love to Christ look for his second coming. And the very reason why many are so dull and dead, and backward to this work (for want whereof they cannot lead so heavenly a conversation upon earth) is this, because they do not with love to Christ look for his second coming. And that this is so, it will appear by divers places of Scripture. Set your affections (saith the Apostle) on things that are above, where Collos. 3. 1. 7. Christ sitteth at the right hand of God: And he doth not only say so, but Mortify therefore (saith he) your earthly members. Wherefore should they mortify their earthly members? because Christ sitteth at the right hand of God, upon whom ye look, upon whom the eye of your faith is fixed: mortify your members. For what is that that makes a man in truth to dispose and frame his heart, to be fit to stand in the number of those that are clothed in white Robes at the second coming of Christ, but even this consideration that none shall appear then with comfort, but such as now walk in holiness of conversation? Certainly that man that doth with delight expect his second coming, he will be most careful to fit himself for the receiving of Christ, and most diligent in setting himself to the mortifying, and subduing of his corruptions, that so he may walk before him in all holiness of life. A man that expects the coming of a King to his house: will he therefore be secure, and do nothing, because he knows certainly that the King will come? No surely, he will therefore, because he is sure that he will come, make ready and furnish his house, that it may be fit to receive him when he doth come. Even so, because I expect the coming of the great King, the King of glory (as he is called in Psal. 24.) I will now open my everlasting gates, I will now labour that he may possess my soul, I will now cleanse myself from all filthiness, and pollution of flesh and spirit. Therefore the Apostle Saint john having said, We are now the 1 Joh. 3. 2, 3. sons of God, and it doth not yet appear what we shall be, but we know, that when he shall appear, we shall be like unto him: for we shall see him as he is. He presently inferreth, Every man that hath this hope in him, purifieth himself, even as he is pure. He that hath this hope, that he shall be with Christ, that he shall see him as he is, he will be careful to purify himself, as Christ is pure. This is the disposition of a man that truly longs, and rightly looks for the coming of Christ, he will be careful to purify himself. A man that expects to be raised to some great and eminent place in the Court, he will be careful to fit himself with those necessary requisites that may make him capable of it, and enable him to go through it with credit and comfort. So he that expects to to have this great honour of the Saints, to be of the number of those that receive glory and happiness, and comfort by the second coming of Christ: he will be careful to purge his heart from all corruption, that it may be capable to receive that comfort. What daunts a man at the apprehension of death, and makes Gild of sin causeth the apprehension of death to be terrible. him have no delight in thinking of Judgement to come? but the guilt of secret sins, with which he hath been, and is so unwilling to part. It is impossible for any man to look with comfort upon the approach of Death, and to take delight in, and desire the second coming of Christ, but he who upon this ground is careful to purge his heart of all secret corruptions and lusts whatsoever. This is then the first thing wherein it doth appear, that the looking for the coming of Christ, is a special means to work us to a holy and heavenly conversation. Secondly, as this is that which mortifieth the secret lusts, and 2. Subdues our worldly affections. corruptions of the heart, so it is that also which mortifies our worldly affections. For what is it that will subdue in the heart, and purge out of it the love of the world, and worldly things but this, the looking for, and expectation of a better estate to be had in Jesus Christ at his second coming? What is it that makes men hold the world so fast? What makes them so gripple of the earth, and to cleave so close to the things of this life? But because they have no comfortable persuasion, and expectation of a better estate afterwards. Certainly he that on a right ground, and upon good warrant can expect with comfort the second coming of Christ, he careth nothing for the things of this life. Therefore saith the Apostle; If you be risen with Christ, seek those things which Collos. 3. 1. are above, where Christ sitteth at the right hand of God: because, Christ sitteth at the right hand of God, therefore set your affections there: But how shall we come to set our affections there? Set them not (saith he) upon the things of the earth. It is necessary that the soul of a man should have something or other to fasten upon, some object to take up its delight and joy: and he that cannot have joy and delight in better things, in things above, he looks for it in things below: and the reason why he so cleaves to, and clasps, and hugs with delight the things below; is because he hath no better things to think of, to hope after. He that hath a better inheritance to hope for, will easily let fall these things, and his affection to them, because his hope is in Christ who shall make him glorious at his second coming. You see then the necessity of it in this second respect. 3. Keeps us from sinful actions. But to go further; It is necessary also for the avoiding of any evil, of any sin in the act. What is it that makes a man regulate and square his course of life according to the rule of holiness, so that he avoides the corruptions that are in the world through lusts? But this looking for the second coming of Christ. This Argument john the Baptist used to press upon his hearers the Doctrine of repentance, because the kingdom of God was at hand. This is that upon which Saint Peter groundeth his exhortation unto the people, Acts 3. 18. Repent (saith he) and be converted, A &. 3. 18. that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord: Therefore repent, and return unto God, do away your sins, because there will a time of refreshing come, and you had need then to be found in another hue, in another state, then in your old rotten withered condition and sinful lusts. This is the Argument that the Apostle used to the Athenians to bring them from Idolatry to serve the living God, Act: 17. 30. because God hath appointed to judge the world in righteousness, by that man whom he hath ordained. Even for that reason, because God hath appointed a time to judge the world in righteousness, therefore they should turn from their Idols to serve the living God. There is nothing that doth so unbottome the heart, nothing so shakes and looseneth a man's hold of sin and unrighteousness, as the consideration of Christ's coming to Judgement. What will it boot me (will the soul reason) to keep my sins when Christ will come to judge me for my sins? What shall I get by going on in a course of a sin, when I can look for nothing then, but a sentence of wrath to be denounced against me? This then is that that doth settle a man in a holy conversation in that respect. Nay fourthly, this is that also which quickeneth a man to the 4. Quickens to holiness of life. practice of all holy duties in his place, both in his general and particular Calling. It is the very argument which the Apostle Saint Peter useth to stir us up to holiness of conversation; Seeing 2 Pet. 3. 11, 12. (saith he) that all these things shall be dissolved, what manner of persons ought we to be in all holy conversation and godliness: looking for the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat. As if he should have said: Look now about the whole world, and see what it is that now can comfort you, if you be such as go on in a course of sin: It may be you will say, I fear not much, for I have many friends: Yea, but all these shall die: It may be thou hast store of lands: but all that shall be burnt with fire. It may be thou hast many pleasures: but then there shall be nothing but Judgement. The coming of the Lord, that shall then put an end to all these, and turn the course of things, the expectation thereof is a special means to take us off from a course of sin, and put us on to a course of obedience, to make us walk in another kind of fashion while we are in the world. Therefore the Apostle Saint Paul when he would stir up Timothy to the work of the Ministry, what is the Argument that he useth? I charge thee before Christ, who shall judge the quick and the dead. As if he should say; there shall be an appearing before the Lord, and therefore if thou wilt give thy account up with joy at that day, I charge thee to look to thy Ministry. So may I say to every man in his place; I charge thee that art a Master of a Family, look to the business of thy Family, to the salvation of the souls of thy people. I charge thee that art a Father or a Mother, to look to the salvation of the souls of thy Children. I charge thee that art a Christian, to look to the salvation of thy own soul. And how is the charge? I charge thee before the Lord jesus Christ, who shall judge the quick and dead. Because there shall come a time, when both thou and they shall be present before Christ at his appearing, therefore if thou wilt have comfort in them, and in thyself, and in Christ; be careful to do the duty that concerns thy place, looking for the coming of the Lord jesus. So than you see in this respect also thereiss nothing so forcible an Argument to settle a man in a holy conversation, in a heavenly course as this, for a man always to look for the second coming of Christ. Lastly, there is nothing fixeth a man so constantly in a holy course as this. Our conversation (saith the Apostle) is always in 5. Furthers our perseverance in godliness. heaven. We always walk on earth as those that aspire to heaven, because we always look for the coming of Christ. Wert thou careful to serve God yesterday? do it to day also: it may be Christ may come now and take thee away by death to day, and there is no preparation for judgement afterward. Little 〈◊〉. john. 2. 28. children (saith Saint john) now abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming. What is it that giveth a man boldness, and takes away shame from him at the coming of Christ? What is the reason that a man hath not that spirit of fear and trembling upon him, that shall be upon the hearts of all those that go on in sin, when they shall cry to the mountains to fall upon them? but this Rev. 6. that he hath continued in a holy conversation, and constantly walked before the Lord with an upright heart. I have finished my course (saith the Apostle) I have fought a good fight, I have kept the faith, henceforth is laid up for me a crown of righteousness, which Christ the righteous judge shall give to me, and to all them that love his appearing. Still the servants of God have encouraged themselves to persevere in a holy course, from the expectation of the coming of Christ, that will give them a reward for their constancy in his service. It is the Argument that the holy Ghost useth to the Church of Philadelphia, Rev. 3. 11. Hold fast that thou Rev. 3. 11. hast, and let no man take thy crown. As if he should say, There is a time coming when Crowns shall be given: but to whom? to those that hold out, that persevere in a godly course, Be thou faithful to the death, and thou shalt receive a crown of glory. This is that, I say, that will make a man go on, will make him that is good in youth, be good in age also; because whensoever he dieth, he shall receive his Crown. This will make a man that he shall not begin in the spirit, and end in the flesh: this will make him, that having put his hand to the plough, he will not look back; because he no further looks for comfort in the appearance of Christ, than he hath had care to walk on constantly in a good course. Thus you see the point proved to you, that a Christian soul hath a main benefit by his looking for the second coming of Christ; and that this is it that makes him careful to mortify his secret lusts: that this is it that makes him careful to purge himself from worldly affections: that this is it that makes him industrious to avoid evil courses: that this is it that makes him diligent in good actions; that this is it that makes him constant, and to persevere to the end in all holy ways, and in avoiding of all evil: because he looks for, and waits for the coming of Christ. Now then take this for a main trial of yourselves concerning Use. For trial. the former point. Whether can you with comfort look for the coming of Christ or no? There shall be abundance at that day, that shall hang down their heads: I saw (saith Saint john the Divine) the Kings of the Rev. 6. 15. earth, and the great men, and the rich men, and the chief Captains, and the mighty men, and every bondman, and every freeman (men of all sorts) hid themselves in the dens, and in the rocks of the mountains, and said to the mountains and rocks, fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb, for the great day of his wrath is come, and who shall be able to stand? Would you therefore hold up your heads with comfort and with joy? that when you hear a Funeral Sermon, it might comfort you to think, It will not be long before my time shall come, before my time shall be? would you in truth have freedom from the fear Heb. 2. 14. of death, which Christ hath purchased? (for he took upon him the same nature, because the children were partakers of flesh and blood, that he might free them, who for fear of death were held in bondage all their life.) Would you have comfort in Christ's coming to Judgement? See how effectually this works in you. Is it thus effectual, that because you look for Christ's coming, therefore you prepare yourselves; therefore you purge out your lusts and corruptions, because there shall be nothing then (when the secrets of all hearts shall be manifest) that shall be displeasing to him when he shall come? Are you careful to let fall worldly affections, because you have a comfortable apprehension of heavenly joys? Are you careful to turn your course from sin, because you would not lie open to the judgement of condemnation? Are you careful to do good, to persevere in the practice of godliness, because he that shall come, will come, and will not tarry? If it be thus with you, than you may with comfort think of that day, than you may with cheerfulness look upon the day of death: the day of death then, is better than the day in which thou wert borne: It is better to thee then the day of thy marriage, it is the day of that great Marriage that shall be made between Christ and thy soul to all eternity: It is better than the day that thou obtainest thy freedom, than the day that thou comest out of thy Apprenticeship: it is the day wherein thou ait set free, and brought into the glorious liberty of the sons of God: It is a day that is better than the day of the enjoyment of the greatest comforts of this life, because it sets thee in the possession of pleasures that are at God's right hand for evermore. Take this consideration therefore to heart: and that you may walk in a holy course the better, and with more constancy, keep the object always close to your eye. Think with yourselves and say: If we would walk as Saints in heaven, we must live as Saints on earth. But how shall we do this? Be often thinking of the coming of Christ: often put this question to your souls; What if Christ should now come? If he should come now I am in the Church, am I hearing the Word with that affection that I ought to hear it with? If he should come now I am in my calling, in my worldly business, do I follow it with a heavenly disposition as I ought to do? What if he should come now while I am feasting, should he take me as one feasting with fear lest I should sin against God in my mirth? What if he should come and take me asleep, have I made my peace with God before I went to rest? Work these considerations upon thy soul. When the morning cometh, think, it may be Christ will come and take me away before evening, how shall I walk this day, that I may have comfort in the coming of Christ? When the Evening is come, think, It may be I shall never see morning before the great day of the Resurrection, what now shall I do, that if I die in my sleep I may rest in the Lord, and so may have comfort in his appearance? Either this moment, either this minute, settle thy comfort and peace with Christ; or it may be the next hour it will be too late. And remember that if ever you will live a holy life, if ever you will have a heavenly conversation on earth, you must be much, and seriously settled in this meditation: slight it not: pass it not in your thoughts as a matter of discourse, but let it be a working meditation, let it be effectual to produce somewhat in you that may warm and heat your hearts, and to set on fire the whole soul, and to purge out the dross of corruption that remains in you. Thus you see what it is that the Apostle here undertakes for himself, and for as many as walked as he did: they had a heavenly Conversation, and that which made them have a heavenly conversation, was the looking for the coming of Christ. This was the fruit of their looking for the coming of Christ, it made them walk in a heavenly conversation on earth. There is another fruit of this: by their looking for Christ, they shall find him to be a Lord and Jesus: We look for the Saviour the Lord jesus: Which word showeth, that all that Christ did for the purchase of our redemption, he did it by price, and by power. He did it by price, he satisfied his Father's Justice, and so he is a Saviour: We wait (saith the Apostle 1 Thes. 1. 10.) for his Son 1 Thes. 1. 10. from heaven, whom he raised from the dead, even jesus, which delivered us from the wrath to come. And by power too, over Satan: so he is a Lord, the Lord of might. Thou shalt find at the day of Christ, that he will both be Saviour and Lord to thee. A Saviour to free thee from sin and condemnation; A Lord, to bestow upon thee heaven, and glory with the Saints. This is another benefit of our looking for Christ's coming in the manner before spoken of, we shall find him then to be a Lord, and Jesus: one that will save us from our sins, and one that hath power to bestow heaven upon us. wouldst thou then have this comfort at that day? Let him be so here to thee in this life: let him be thy Lord and commander of all thy affections, of the wholeman, yield obedience now to his will, and thou shalt find him a Jesus then. He is not a Jesus, a Saviour, except he be a Lord and Commander also. But you see I cannot stand to insist upon this. The occasion of our meeting at this time, is to commit to the Earth the body of our sister departed: She hath now the termination and conclusion of all her waiting and expectation. And after so long a waiting, there remaineth a sleeping in the Grave a while, when the soul resteth in the hands of Christ, and waiteth for that great day, when body and soul shall be joined together. I persuade myself well of her, that She was one of the number of those waiters that shall have joy at the coming of Christ, I had not much knowledge of her: only I observed in her sickness a good purpose and desire of new and better obedience, and performing better service to Christ than she had done, if God should have spared her longer. And she expressed also a great desire of Christ's second coming: a desire that he would receive her to himself, and that these days of sin might be finished. Much she was in these desires, and she had good warrant for it: for she was careful (as I am informed) to set up the kingdom of Christ in her Family. It is the duty of a good Wife to be a help to her Husband, especially in matters of piety, and the worship of God: and therein her example should teach wives to strive herein. She was always stirring him up to prayer in his Family, to a more careful sanctifying of the Lords day, herein She was frequent. She was much mortified to the world for some late years (as it was observed in her daily course by those that knew her.) Thus she laboured to fit herself and her Family, that she might have comfort in the great Day of the appearing of the Lord Jesus. I speak upon information, for your edification, to stir you up to labour to fit yourselves for Christ by purging out of sin in your hearts and lives: Labour to fit your Families for Christ, that when you, and your servants and children shall appear before him, you may look on them, and look on Christ with comfort, as men that before have prepared themselves for the coming of Christ, and as those that then shall lift up their heads, because the day of their redemption draweth nigh. FINIS. CHRIST'S PRECEPT AND PROMISE; OR, SECURITY AGAINST DEATH. LUKE 9 44. Let these sayings sink down into your ears. PRO. 23. 14. The law of the wise, is a fountain of life to depart from the snares of death. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. CHRIST'S PRECEPT AND PROMISE; OR, SECURITY AGAINST DEATH. SERMON XVII. JOHN 8. 51. Verily, verily, I say unto you, if a man keep my saying, he shall never see death. IT is not long (men and brethren) since Death road in triumph thorough this City, and did bear down all before him: he locked up your houses, pulled down your windows, and made the wealthiest among you put upon them the semblance of Banckroutnesse, by locking up their doors, and turning their backs to their houses, and running away, so it played the Tyrant then: there died thousands aweeke and the Grave that always cryeth, Give, give, was almost cloyed with carcases: Death served himself so fast, that the Prison could scarce hold the Prisoners: It might almost have been said then of this City, as once it was of Egypt; There was scarce a house wherein some were not dead, at least where there was not the fear of Death. Now it hath pleased God to show you more favour, and men now die but by scores; Death goeth his old pace, and takes away a few secretly without observation. But Death is amongst you still, and still will be so long as sin is among you: and therefore it will not be unseasonable upon this occasion for me to speak, and you to hear somewhat that may arm you against this last and and worst Enemy, Death: which though he make not such a stir in these times of less Mortality, yet he will certainly take us all away one by one: And who can tell but he may be amongst the number of the hundred, or fewer hundreds that die now, as no man could tell whether he should be amongst the number of the thousands then? Since Death therefore is always an enemy, and always fighteth against us (though not always with like fury and violence) it is a part of wisdom in us always to hear, and to practise that which may secure us against the danger of death. And that is taught in this Text. Verily, verily, I say unto you, If a man keep my saying, he shall never see death. Wherein (not to speak any thing of the Context) I pray take Division. notice who speaks the words. The Author of truth: the Death of Death, he that can best tell by what means a man may shun the hurt of it: he that hath vanquished it, and overcome the uttermost of his assaults: Our Lord jesus Christ, that hath slain death, and brought life and immortality to light. He giveth us this direction for the avoiding of the hurt of Death. Then observe the manner of his speaking. Verily, verily, I say unto you: with an affirmation earnest and redoubled. He never affirmed any thing untrue, therefore that which he speaks is an undoubted verity. He never spoke any thing rashly, therefore that which he affirmed so earnestly, is a weighty thing, and of great consequence. And lastly observe (that which I only shall insist upon) the matter of his direction here comprehended in a hypothetical proposition, which hath (as all such have) two parts. An Antecedent, and a Consequent. In the one he showeth the Duty to be done as a necessary condition for the obtaining of that which is specified in the other. The first hath the Duty; The second the benefit that floweth from the Duty. These two are knit together in a most necessary consequence. If a man keep my word, he shall never see death. You see now the only, and perfect remedy against the evil of Death; that is, to keep the saying and word of Christ. If any would 1. The duty commanded. know by what means he may be secured against the terrible of all terrible things (as one calleth Death) here is a sure and certain rule for him, and he need not doubt of it, it cometh from the mouth of Christ, let him keep his saying, and then Death shall never do him harm. I will first interpret these words unto you, and then make them good by Scripture and Reason, and then apply them, and commit myself and you; and all at last to the blessing of God. First then, when our Saviour Christ saith; If a man: we must Meaning of the words. conceive him to mean generally, at least indefinitely, If any man whatsoever: for so it pleaseth him to enlarge his promise in the redoubling of the word, that no man may have cause to say he is excluded, except he exclude himself. Keep my sayings. Here first I must show you what is meant by sayings: and than what it is to keep those sayings. The Saying, or words of Christ, is, the Doctrine of the Gospel, the What is meant by the saying of Christ, viz. The Doctrine of the Gospel. Covenant of Grace; which by an excellency is called His: because by it he bringeth life and immortality to light (as I said before) which in former times was hid as it were in the dark, and not made known so publicly to the sons of men. The Gentiles knew little or nothing of it. The jews knew what they knew with much darkness and obscurity. He that was (almost) the first Preacher of this Gospel in clear terms without any veil or darkness (john Baptist) who was as it were between both, he did deliver this doctrine not so darkly as the Prophets before him, nor so clearly, as after it was by our blessed Saviour, and those that succeeded him. Therefore I say, it is the Saying of Christ by an excellency, because he did in a manner first begin to teach and declare the same, in the clearness and sweetness thereof: and he sent his Apostles abroad to make it plain and manifest to all the world, that a man may run and read it. And His likewise it is called, because he is the Author of it, for he is the worker of that salvation which it declareth to us. Now this Doctrine of the Gospel hath two parts. The first acquainting us with our misery. Two parts of the Gospel. The second with the Remedy. For as the Bond and Acquittance specify the debt, but to different purposes, the one to tie the Debtor to the payment, the 1. Showing our misery. other to absolve and acquit him: even so the Law and the Gospel both declare the misery of man, the one to tie it fast upon him, the other to help him the better to lose it from him. The Physician intreateth of the sickness as well as the Cure, but of the sickness alone for the cures sake. The Judge passeth a sentence of condemnation, and then largely rehearseth the crime and punishment due to the offender: the Pardon likewise makes mention of the fault, and the punishment, but in a different manner, and to a different end. So the Gospel declareth man's misery, and borroweth so much of the Law, that may lay down our wretched estate in ourselves, and so draw in that which is the main and principal part of it, the remedy of our souls. And this part of the Gospel the Apostle St. Paul succinctly delivereth in a few words, Rom. 3. 23. All have sinned, and are come short of the glory of God: All have sinned, Rom. 3. 23. and All have sinned in such a sort, and measure, and degree, that they are fallen short of that Glory of God, by which the Apostle (I think) meaneth, life Eternal: that Glory, that (had it not been for sin) he would have bestowed upon the sons of men, by virtue of the first Covenant he made with them. The second part of the Gospel, the words of Christ, is concerning 2. The remedy against this misery. the Remedy, whereby a man may be helped against this misery. And for that purpose it showeth us, Who helpeth us; And how he helps us. And what is to be done by ourselves, that we may obtain and enjoy this help. The Person that helpeth us, is the Son, Manifest in the flesh, the Son of God taking our nature upon him, and clothing himself in the similitude of sinful flesh: the Eternal Son of the Father, 1. The Redeemer. assuming (I say) the very nature of man into the unity of his Person, so becoming God and Man in the same Person, he is the sole Redeemer, neither is there any other name under heaven by which we can be saved, but by his alone. Again, it showeth us by what means he saveth us: as the Apostle 2. The manner how we are redeemed. Rom. 3. 24. speaks plain enough in the next verse to that I spoke of before, being justified freely by his grace through the redemption that is in jesus Christ. To the intent that he might free us from the Curse of the Law, and wrath of God, and the danger of eternal Death, he vouchsafed to be made sin for us, to satisfy the justice of his Father, by enduring the Curse of the Law, and to accomplish the Righteousness of the Law, by being made (in our stead) under the Law; so he he became a Propitiation for the sins of the sons of men, as the Apostle saith in that place. Thus Christ by his perfect satisfaction made to his Father, and by that perfect Righteousness whereby he was subject to the Law for our sakes, hath absolutely and fully delivered us from the power of sin and of Death, and performed the work of our Redemption: by virtue whereof, by the merit, and worth, and value whereof we are delivered, and saved, and Redeemed from this Death, and from all other evils that cross our eternal happiness. And thirdly, the Gospel showeth us by what means we may become partakers of this happiness and Redemption in Christ: and 3. The means how to enjoy the remedy. telleth us of three things, (as it were) Conditions of the Covenant of Grace, of the New Covenant, which is ratified by the blood of Christ. I say of three things, the Conditions (on our parts) of that Covenant, which if we do, we shall certainly be saved by the Redemption in Christ. 1. The Conditions of the Covenant of Grace. The first is Repentance. The second is Believing. The third is our New obedience. All and each of these plainly expressed in the word of God. As for Repentance, it is that wherewith john the Baptist began 1. Repentance. his Preaching. It is that that our Saviour commanded his Apostles to declare to the jews, Repent, for the kingdom of heaven is at hand. It is that which himself preached at the first, as Saint Mark witnesseth, chap. 1. 15. It is that which Saint Paul began with, when he came to the Athenians, Act. 17. and now he admonisheth all men Mark. 1. 15. every where to repent. It was the first of the foundations of the Doctrine of the beginning of Christ, that was wont to be taught in Heb. 6. the Ancient Church, as witnesseth the Author to the Hebrews, chap. 6. not laying again the foundation of repentance from dead works, and then he proceedeth to the rest. This Repentance is that which the Lord requireth absolutely of the sons of men, as a condition of the new Covenant, the Covenant of Grace, without which they cannot possibly be made partakers of the same. And this Repentance hath 4. parts, every one of which is so The parts of Repentance. needful, that without it the rest is little worth. First lamenting for our sins, and being sorry for our iniquities, Godly sorrow for sin. Psal. 38. as David said of himself, Psal. 38. I will declare my iniquity, and be sorry for my sins. And so the Apostle Saint james expresseth it, chap. 4. 9 Afflict yourselves, mourn and weep, let your laughter be turned into sorrow, and your joy into tears. Therefore ●…am. 4. 9 Christ you know was sent to Preach glad tidings to the Prisoners and Captives, and the opening of the prison to the prisoners, and to bring the oil of gladness to those that mourned in Zion. A man must first be a Mourner in Zion, one that smiteth on his thigh, and saith with jeremy, Woe to me because I have sinned. Secondly, to this Sorrow must be joined acknowledgement, Confession of sin. and confession of sin to Almighty God, for so witnesseth the Wiseman, Prov. 28. If we confess and leave our sins, we shall have Pro. 28. Psal. 32. 4. mercy. So David saith, Psal. 32. 3, 4. I said I will confess my sins, and thou forgavest the iniquity of my sin. And Saint john telleth us in his 1. Epist. 1. 9 If we confess our sins, God is faithful and 1 Joh. 1. 9 true to forgive us our sins. So you see Confession as well as sorrow absolutely required to obtain remission. A man must even Arraign, and as it were indite himself before God, plead guilty, acknowledge his trespass whatsoever it be, and judge himself worthy to be destroyed for them, or else he reputes not though he weep out his eyes with mourning and lamentation. The third thing requisite is, a firm purpose of amendment of Firm purpose of amendment. life. Whosoever will have God to accept his tears, and bend a favourable ear to his humiliation and acknowledgement, he must so acknowledge what evil he hath already done, that he put on a steadfast purpose of doing so no more: according to the direction that our Saviour Christ giveth to the man that he had healed, joh. 5. Go thy way and sin no more: and as Saint Paul speaks, Let Joh. 5. him that stole, steal no more: And therefore the Wiseman putteth on this part to the former, in the before alleged place, If we confess our sins, and leave them, we shall find mercy. There must be (I say) a settled purpose, and a fixed flat determination in the soul of every man to cast off those transgressions that he hath confessed, and to return no more to commit them, atleast not to allow those sins that he hath acknowledged. Lastly, there must be added to the former three, or else they Petition for patdon in the name of Christ. will not avail neither, an earnest supplication to God for mercy, and forgiveness through the mediation of his well-beloved Son Jesus Christ: which was wont to be craving mercy without this mentioning of Christ, before he was offered, and revealed to the world. But now it must be so done, as we must specially and particularly prefer our thoughts and desires to him, in begging mercy at his Father's hands for his sake alone. So David, after the numbering of the people, I have done exceeding foolishly, but Lord blot out, forgive the sin of thy servant: So God commandeth, Host Host 14. 2. 14. 2. Take to you words, and say to the Lord, receive us graciously. So did David when he renewed his repentance, (and so must all men do when they begin to repent) Have mercy upon me according to the multitude of thy mercies, and blot out my transgressions, etc. These are the parts of repentace. And this is the first thing required at our hands, as the condition of the Covenant of Grace, without which we can never obtain life eternal. And this repentance consisteth of sorrow for sin, and acknowledgement of it to God, with a firm purpose of amendment, and earnest petition of pardon, for the sake of the Lord Jesus Christ. And this is such a Doctrine as the Covenant of works, the Law, Repentance only taught in the Gospel. never taught to the sons of men: Nay, verily it will not admit it: the Law scorns (as it were) to admit repentance, for it excludeth sin: Repentance implieth sin in all the degrees and kinds, therefore it is far from accepting Repentance: If thou hast once broke the Law, repent, or not repent; Amend, or not amend; be sorry, or not sorry, thou shalt never be pardoned or forgiven: It is a rough and stern Schoolmaster, that will whip and scourge offending children, though they crave pardon never so much: It is a rough Creditor that will throttle the Debtor, and cast him into Prison though he confess the debt, and be never so importunate in ask favour and patience. But the Covenant of Grace, it is a sweet Doctrine, a comfortable Doctrine. Thou hast sinned, oh man, and broken the Law, and fallen from the favour of God, and all possibility of salvation in thyself: but come, be sorry for thy sin, acknowledge it to thy Maker; resolve to run on in it no longer, cry to him for pardon of it; he will graciously pardon thee. This is a sweet Doctrine Man's repentance tends to the honour of God's justice. you see, full of comfort and consolation: yet it is a Doctrine that tendeth to the honour of the Justice of God, as well as to the honour of his grace and love: the Lord could not pr●…cribe other conditions for receiving us to favour, but that we sh●…ld repent. What Judge would so abuse mercy, as having past the ●…entence of death upon a Malefactor, will yet pardon him, 〈◊〉 save him from the halter, if he be not sorry for his crime, and ●…me and entreat for mercy and favour, and confess that he hath offended, and promise never to do so again? there is no mercy and pardon for such a one, because mercy must not oppose Justice, though it may somewhat (as we may say) mitigate Justice. The blood of Christ if it were shed ten thousand times over, it could never corrupt the Justice of God: it may satisfy it, but not corrupt it: now the Justice of God were corrupted, if it should admit an impenitent and hardhearted sinner to favour, and bestow upon him remission of sins and life everlasting, that would never leave it, nor forsake it, nor be sorry for it, but still go on to offend God, and trample under foot his authority: this being contrary to Justice in the very nature and essence of Justice, it cannot possibly be effected, no not by the shedding of the blood of Christ: the blood of Christ is of that value, that it satisfieth the Justice of God, and causeth him upon the penitence and humiliation of a sinner, to receive him to grace and favour. You see now what is the first part of the Condition required on our side for the obtaining of life by Christ, that is Repentance. The next is, Faith in Christ. This we are taught every where: If thou believe in the Lord 2. Faith. Joh. 6. 29. jesus Christ (saith the Apostle to the trembling Jailor) thou shalt be saved. And (saith our Saviour) this is the work of God, that ye believe on him whom he hath sent. This believing on Christ, is I suppose nothing else but a staying, Definition of Faith. and resting, and depending, and relying upon the merits and satisfaction of our blessed Saviour, by the virtue and merit thereof to obtain remission of sins, and eternal life, and all good things promised in the New Covenant at the hands of God. He that goeth quite out of himself, forgetteth all his own actions, casteth behind him whatsoever seemed good in him, and wholly claspeth on Christ, and cleaveth to him, stayeth on him, resteth on him for the remission of sins, and for the favour of God, and for grace and salvation, this man believeth in the Lord Jesus Christ: and this man performs that duty which makes him one with Christ; that causeth him to become a member of that mystical body whereof Christ is the head: and that causeth him to be one with the Father, and to be the child of God, for by faith we are become the children of God. This Faith in Christ the Law doth not teach, the former Covenant Faith only taught in the Gospel. would not accept: What? to bring to the Law, the Righteousness of another, the satisfaction of another, and to trust upon that to be entertained and received, the Law rejects it. Thou must pay thyself, in thy own person, and with thy own goods, thou must yield perfect obedience to the Law, and fully accomplish it in thy own person: it will not receive payment of another for thee: it will not accept satisfaction of the righteousness of another on thy behalf. But, oh the sweetness of the Doctrine of the Gospel. If we have a Treasurer that is able, and willing to pay the debt, that will tender and make payment of it, we shall be accepted for his sake; so that we give him the glory of resting upon this payment, and be not so absurd as to mix any action of our own to that payment, that he hath made fully and completely for us. This is a Doctrine of sweetness, and favour, and great compassion, that though we cannot do it of ourselves, we shall be accepted, if our Surety will do it for us, so that we give our Surety the glory of being a perfect and able paymaster, and rely wholly upon his satisfaction. The last part of the condition on our side, is that we yield New obedience to the Law: Perfectly to obey it: to which we are tied 3. New obedience, by the former Covenant. But now this is the obedience of the Gospel, a thing far different from the obedience of the Law that was formerly required How differenced from that required under the Law. in the old Covenant: there a man was tied, and bound to obey perfectly, fully, completely, without any defect: In a word, he must pay the uttermost farthing; he must do his duty, his whole duty, in all the parts and degrees, with all fullness of perfection, absolutely without any defect or want, without any imperfection at all. An impossible labour for corrupted man: a service that none (all having lost those abilities that God gave man at the first) can ever reach to. But than cometh the sweet Gospel, the Doctrine of grace and favour, of tender compassion, and saith thus; If thou wilt consent to obey, thou shalt eat the good things of the Land: If you mortify the deeds of the body by the spirit, you shall live, Rom. 8. 13. But if you (though never so much in show under the Covenant of Grace) live after the flesh, you shall die. Ye see, New Obedience is required absolutely as a Condition of the Gospel, for the obtaining of everlasting happiness, for the escaping of Death: and Saint john saith; If we walk in the light, we have fellowship ●…ne with another, and the blood of Christ shall purge us from all sin: so that this walking in the light, and New Obedience, is absolutely required of all those that intent to be made partakers of Christ and his benefits: they must give up their souls and bodies as instruments of his glory, and not serve sin any longer in the lusts thereof: they must not give their members as weapons of unrighteousness to sin, but live as becometh them that are one with Christ, mortifying all the lusts of the flesh, and quicken themselves, or being quickened with him, to practise all good things required in his word, and to obey all his commands, which was first written in Adam's heart, and then in Tables of stone. This New Obedience is the same in substance that was required in the former Covenant, but now with a gracious acceptation of endeavour after perfection in stead of perfection: the former tied us to the obedience of all that was required, in all fullness, and then promising acceptance; but the obedience that the Gospel requires, is striving to this perfection in truth and sincerity, desiring and labouring after it, in putting out ourselves towards it, and then promising acceptance through the perfection of Christ, in and by which our imperfections are done away. Now (Brethren) you understand what this saying of the Lord Christ's is, by virtue of the keeping of which we must be secured (if we be secured) from the hurt of Death. What is it now to Keep the saying of Christ? It is to inform our Judgements in the understanding of these What it to keep the saying of Christ. truths, and assent to them as truths, and to practise and follow them, to do the duties which we have heard, to practise the Doctrine of Repentance, and Believing, and Obedience. I confess our Saviour doth proclaim it thus, Repent and believe the Gospel: but for the more clear explaining of it, we make new Obedience a thing of itself, and not included in the Doctrine of Repentance: for it is an act of that whereof Repentance is a resolute wishing and desiring. A man cannot possibly rest on Christ for salvation, till he hath so asked pardon, as he resolveth an amendment: and when he hath this resolution, and relieth on Christ for the pardon of his sin, then from him he receiveth power to amendment of life, and so his purpose cometh to action, and his desire to execution. Thus alone these two things differ as far as I conceive. Now I say, this is the Doctrine of the Gospel, and to keep it, is to know, and believe, and follow it, to believe and obey: as Christ saith, If you know these things; there is one part of the duty, happy are you if you do them: there is asecond; for they can never be done, except they be done as known. And thus I have interpreted the first part of the proposition, namely, the Antecedent. Let us say somewhat of the latter too, the benefit that followeth 2. The benefit. upon the former duty, and for the obtaining of which the former duty is necessary, namely, that he shall never see death. What is it to see Death? And what Death is meant here? To see good things in the Scripture phrase, is as much oftentimes What it is to see Death. as to enjoy them, to have the benefit and commodity of them, to receive them, to entertain them: Without holiness no man shall see God; that is, no man shall enjoy God: Blessed are the poor in spirit, for they shall see God; that is, they shall enjoy God. On the contrary, to see a thing that is termed Evil, is to be annoyed with it, to have the hurt of it lying upon a man, and pressing him down: as they in jeremy said, Let us go into Egypt, where we shall not see sword or famine; meaning, that they should not be pursued by war, and want of things needful: so that by seeing evil, is meant the evil lying upon one, and annoying and hurting one: and so I suppose it is meant here. And by Death, is meant, Natural, and (as we may term it,) What Death is here meant. supernatural, and eternal Death: For the keeping of Christ's sayings, so freeth men from the latter, as they never come near it: and so freeth them from the former, as they never dread to be under the power of the latter. And the first Death of the outward man, which is the separration of the Body from the Soul, it is no Death if it separate not both from God, which it can never do, if a man keep the sayings of Christ: therefore though his body (that keepeth the sayings of Christ) be taken from his soul, yet he seeth not death so as to have any hurt by it, he feeleth no ill by it: nay, it is good to him, for it is a passage from misery to rest and felicity. Thus ye have these words as faithfully interpreted to you, as I know how. And now I will make proof of this Doctrine thus explicated, namely that thus to keep Christ's sayings, to know and follow the Doctrine of the Gospel, is the only sure way to escape the danger and hurt of Death. Saint Peter acknowledgeth as much, when he said to the Lord Jesus Christ; that he had the words of eternal life, than he that keepeth Joh. 6. 68 them is certainly safe against the hurt of Death. So the Angel speaks to the Apostles whom the Pharisees had imprisoned, Act. 5. 20. when he brought them forth of Prison, he biddeth them speak to the people the words of this life: since Christ's Doctrine is the word of life, it must needs follow, that the keeping thereof is a per▪ a perfect Antidote against the poison of Death. And Saint Peter Act. ●…1. 14. when he gave an account to the rest of the Apostles, and the brethren of judea of his going to the Gentiles, he saith that an Angel appointed Cornelius to send for him, that he might speak words to him whereby himself, and his family should be saved: and those words which cause a man to be saved, you know will give him freedom enough from Death. Thus I have proved the point by express Texts: and there are Reas. 1. two reasons of it. The first is delivered by the Apostle Saint john in his first Epistle, and second Chapter, where he saith, let that abide in you, which you have heard from the beginning (that is the Doctrine of the 1 Joh. 2. 24. Gospel which Christ taught, his sayings) if that remain in you, you also shall continue in the Son, and in the Father. He that hath fellowship with the Son, and with the Father can never see Death, for God is the fountain of life: therefore those that are one with him, and continue in him, cannot see Death no more than he can be overwhelmed with darkness, that is where the Sun shineth fully, no more than the body can be dead, as long as it hath communion with the soul: so those in whom the word of Christ remaineth and stayeth, they are assured that they shall remain with the Father and the Son: and therefore being united to that that is life, God the Father, and the Son, it is impossible that ever they should be hurt by the first, or ever at all taste of the last Death. Again, the Word of Christ freeth him in who it remaineth Reas. 2. from the power and hurt of fin, bringing to him remission of sins, and sanctification. And being free from sin the cause of Death, it is easy to conjecture that he shall be freed from Death itself. Let a man's Debt be satisfied, and let the favour of the Prince be obtained, and a Pardon granted, the Prison shall never hold him long, he shall not be brought to the place of Execution, but when his guives are knocked off, he is set at liberty: so when we have obtained power against sin by the powerful work of the Spirit of God, which always at the same time doth bend the heart of man to rest on Christ for salvation, and heartily to endeavour to walk before him in holiness and righteousness: when I say we are thus freed from the power and guilt of sin, it is impossible that Death should lay hold upon us as his prisoner, to carry us to the dungeon of Hell, and to hold us under the wrath of God, and that fiery indignation of his that causeth Hell to be Hell. Therefore certainly the words of Christ are an undoubted truth, and we must rest upon them without all distrust and wavering, that he that keepeth his saying shall never see death, and that the knowledge, and believing, and obeying the Doctrine of the Gospel, is the only sure way to escape the hurt and ill of Death itself. Let us now make some Application of this Doctrine to our souls. First, to stir us up to a right hearty thankfulness unto Almighty God, that is pleased to cast our times and days, into that Use 1. Intitation to thankfulness. age and those places where the Doctrine of the Gospel, this Saying of our blessed Saviour is so clearly and plainly, and evidently laid open to you, and frequently and earnestly pressed upon your souls: where the Lord cometh to declare unto you the way to life; where he scoreth you out a path, that will bring you quite out of the clutches and danger of Death, this is the happiness of our present Age, and place where we live, and this whole kingdom too. The grace and mercy, and favour of our loving God hath so disposed of us, that we do not live in times of Paganism and darkness where there was no news of Christ: that we live not in places of Popish darkness, where the Doctrine of the Gospel is so mixed and darkened with tricks and devises of their own, that they cannot see Christ clearly. It is our happiness, I say, that we do not live in those places, and times where either Paganism or Popery with their darkness covered Christ from us, and caused us that we could not clearly see or hear him, and so not keep his sayings: But now grace is offered, light is tendered to us: we may be saved, we may escape the danger of damnation, if the fault be not solely and wholly in our carelessness and wilfulness, and neglect, and abuse of the means that God hath afforded us. The heathen men that have not heard of Christ cannot possibly attain to life (as far as we can Judge by the Scripture.) And it is very difficult for the Papists (that hear so darkly, and are told of the Doctrine of the Gospel, with so many sophistications) to come to be saved. But for us that have the Doctrine of the Gospel so plainly, and carefully taught us, and revealed unto us, we may be saved, and may easily see the way to obtain salvation. So we go beyond them in happiness. Oh blessed be the name of the Everliving God, that beside the peace and plenty, and other temporal benefits wherewith he hath crowned this unworthy Nation of ours, he hath added this blessing of blessings, this King of favours to give us so clear a revelation of the Doctrine of salvation by faith in Christ alone. Blessed be his name, and let your hearts say Amen to this thanksgiving: and let it be one part of your endeavour this day to give solemn praise every man apart, and his Family apart for this unspeakable mercy of his, in making you live in the days of Light, and in the bright Sunshine of the Gospel: and you shall prove yourselves to have begun to have kept Christ's saying, if you be thankful for his making of it known unto, and for writing of it in your hearts. This is the first Use. Next, I beseech you let me take boldness to reprove (I fear) Use 2. Reprehension. a great number of you of a sin whereof I will make it appear you are guilty. Men there are that make large promises to themselves that they shall never be damned, they shall not go to Hell, they hope Death shall not have power to drag them from this world to the place of darkness. Thou hopest so? Come, render a reason of thy hope. To hope without a ground, is to deceive one's self with extreme folly. As for example: there are a number of prisoners in Newgate, or in some other Prison: should they hope for some man of great wealth to pay their debts, and save them from hanging: should they not be arrant fools to hope, except they could show some ground for their hope, and some evidence for their expecting of such a kindness? Thou that hopest, thou shalt never see Death; come answer God in thy conscience: dost thou keep the saying of Christ or no? Where is the knowledge of the Doctrine of the Gospel? Dost thou believe that which concerns thee touching thy misery, and so apply that to thyself to make thee a penitent sinner; Dost thou believe the Doctrine concerning the Remedy, and so apply that to thyself, to make thee perfect thy repentance, by being not only grieved for sin, but taking boldness to confess it, and ask pardon, and by framing thyself in thankfulness to amendment of life, and New obedience? Dost thou (I say) know this Doctrine, and so know it as to practise it? Hope and spare not; the more thou hopest, the better thy hope is; the stronger and surer it is, the more thou glorifiest God, and the more it shall comfort thee. But oh unhappy man, if thou findest not in thyself the care and power in some measure to do these things; cursed be thy hopes, because they be disgraceful to Almighty God, tending to make him a liar, and an unjust person; and because they are dangerous to thy own soul, tending to rock thee asleep in the cradle of security. Cursed be those unsound and sandy-built hopes of most men, that never yet applied themselves to confess and lament their sins; that never applied themselves to crave pardon, and to resolve upon amendment; that never studied to throw themselves into the Arms of God's mercy in Christ for pardon; that never intended to mortify the deeds of the body, and to subdue the flesh with the lusts thereof: and yet they hope they shall not be damned; thou mayst as well hope that the Devil shall come out of Hell into Heaven, as thou to go out of earth in to Heaven. If thy hope be not grounded upon the workings of these graces, because thou findest thyself penitent; because thou findest thyself careful to strive to rest wholly upon Christ for salvation; because thou findest thyself industrious in the study of newness of life: except (I say) thy hope be thus grounded, it is the vainest thing in the world, and it will never do thee good at the last hour. Brethren give me leave to tell you that there are two Gospels in the world: the Gospel of our Lord Jesus Christ, and the Gospel of Beelzebub (as I may call it) the gospel of the Devil, that comes from Hell, and tendeth to bring men thither. Christ's Gospel is, Repent and believe, and obey, and be saved. The Devil's gospel is: say you believe, make yourselves imagine that you have faith, and then never care for repentance and obedience, and you shall be saved. Christ's Gospel is summed up thus by the Prophets, Return to him and live. But the Devils goeth thus; Assure thyself thou shalt live, though thou care not for repentance. Oh let not the Devil beguile you with that false and counterfeit Gospel of his, whosoever leaneth to it, shall find it like the Author of it, a Liar; and when he hath trusted to it, that confidence and hope of his shall be as the Spider's web, the Besom of destruction shall sweep it and him down to the depth of Hell: Death shall have dominion over him, and carry him from this present world to the region of darkness, into eternal torment: he shall see Death in the grimness and terribleness of it, he shall feel it in all the extremity that the wrath of God can inflict upon the children of disobedience. Thirdly, I have to command and require you in the name of the Lord Jesus Christ, that you apply yourselves to a thing tending Use 3. Exhortation. so much to the honour of him, and to the commodity and comfort of your own souls. I have showed you that Jesus Christ hath revealed a way how you should escape the danger of Death eternal, and the hurt of Death natural. I beseech you now fall a doing one while, as you have been busied in hearing. To what purpose is it that you flock to hear Sermons, and throng to receive the Word, except you lay it up in your hearts, and apply yourselves to practise? If thou hast not begun before, now begin: if thou hast begun before, now resolve to proceed with more life and courage: Either begin or persist in the practice of the Doctrine of the Gospel. If thou hast not repent, I require thee in the name of the living God, to make this hour the first beginning of thy repentance: and apply thyself to lay the foundation of that work, before thou lay thy head to sleep. Go and call to mind thy sins, and make thy cheeks wet, at least thy heart heavy for the multitude of thy great offences: down on thy knees in thy Closet; make thy confession of them to God, sigh for them, mourn for them, labour to weep for them, afflict thy soul with great sorrow and remorse: then cry for pardon and remission: as the thief begs at the bar for mercy, so do thou for the forgiveness of thy sins through Christ Jesus: and put upon thyself a firm resolution, and steadfast purpose to go on no more in the ways of wickedness, to practise gross sins no more, nor no more to allow any sin that thou knowest to be a sin, though it be never so small. Do thus (my brethren) and then you may and will, (it will follow almost of itself) rest on Christ for salvation. He that so seeth his own sins, as unfeignedly to lament for them, and to judge himself before God, (if he apprehend the truth of the Doctrine of the Gospel,) he cannot for his life but come on amain, and throw himself down before Christ, to embrace, and receive, and entertain him, and lie in his Bosom. And that man cannot for his life, when he seeth the sweetness of the grace of God in Christ, but resolve to obey him, and determine to walk in the ways of holiness, and take pains, and use industry for the overcoming of all sin: and by the virtue of Christ he shall prosper in this. I beseech you therefore set yourselves a-work about this great business, to get Repentance, and Faith, and New Obedience: it is much more needful than sleep, than meat, than attire: there is nothing in the world so requisite for thy welfare as these things. Scrape thou riches together in the same quantity that Solomon did, and ten thousand times more, yet thou shalt see Death once within a hundred, or half a hundred years. Get wisdom, yet thou shalt see Death after a few years. Take pleasure with as much greediness as he did once, when he forgot himself for a space, yet thou shalt see death. These things that the foolish world hunts after with so much earnestness of desire, will not secure thee from the sight of the King of fears, Death, as job calleth it. But if thou once get Faith, and Repentance, and new obedience, than thou hast obtained that, that all the riches, and honour, and pleasures, and learning, or whatsoever seemeth desirable in the world, will not help their possessors to. What will you do? (brethren) Grovel still on the earth? and still be mad after back and belly? Or will you now begin to think, I must die, I must shake hands with that dismal enemy, pale-faced Death, that is able to strike terror into the strongest heart, and amazement into the stoutest soul that is not well confirmed: and if this Death find me destitute of true Repentance, and Faith, and New Obedience, it will seize upon me, and drag me before the Judgement seat of God, where I shall be Henced away with a malediction and curse, and be forced to take my place with the Devil and his Angels in unquenchable flames? Oh what shall I do then to secure myself from the great, from the strong, arm of death? I will repent, now I will begin, Lord draw me, help me that I may do it. I will believe now; Lord do thou work Faith that requirest it. I will obey, Lord enable me to perform such needful duties as thou commandest me. Shall this be your practice when you come home? Will you thus study to practise Repentance, and Faith, and Obedience? and study to cry and call for it, and use all your endeavour? Or what will you do? will you be as idle and careless, as negligent and slothful in making after these graces as before? Will you be as greedy of the transitory vanities of this life, as in former times? Oh abuse not the word of God. If thou go out of the Church without a full purpose to apply thyself from hence forward, either to begin, or to proceed in the practice of the saying of Christ; Cursed be thou in thy hearing, cursed be that hour that thou hast spent, and cursed be thy misbestowed labour thou dissembling hypocrite. But if thou labour to practise this of Christ, namely to keep his sayings, the Doctrine of the Gospel, to repent, to believe, and to obey, blessed art thou in thy hearing, and in thy doing, and in thy obedience, happy is the time, and the place, and all things that concur together to draw thee to so needful a work. I pray (Brethren) set not your labour upon gold and silver, and money, and trash, not upon the pleasures and delights, and contentments of the world, not on any other thing; but mainly and principally above all things let your chief care be for Faith, and Repentance, and Obedience. If you strive for these things earnestly, and heartily, and constantly, as sure as the Lord is in heaven, he will bestow them upon you, and with them, the benefit of benefits, Freedom from Death. And now I shall speak comfort to those few that are in the Use 4. Consolation. world, that keep these sayings of Christ. Let them be of good comfort: if their capital enemy the King of fears, and the King of Afflictions be held from a possibility of doing them harm, nothing can harmethem. He that Death cannot hurt, pain cannot hurt, poverty and disgrace cannot hurt, nothing can hurt him. You know if the King of an Army be reconciled to a place, he will keep his Soldiers from spoiling, and burning, and destroying that place. If Death be put out of power to do thee hurt, and God be reconciled in Christ, because thou keepest the saying of Christ, nothing can hurt thee, thou art the happiest man under the Sun. Why should the poor, sad, afflicted, grieved, mourning, lamenting Saints of God envy them that are rich, and jolly, and merry worldlings, any of their pleasures and profits? any of those things wherewith they like Idiots make themselves laugh at? What? hath not God given thee better things than he, that thou shouldest murmur and whine, and weep for want of them? art thou still complaining for want of them? Remember what Saint james saith, Let the brother of low degree (that is abased and despised in the world) rejoice, yea, rejoice with great boasting, and glory, in his Exaltation. This is the exaltation of the Saints, Christ writing his sayings in their hearts, and inclining them through the operation of his Spirit, and the powerful work of his Word, to repent and believe, hath freed them from the danger of Death, and interessed them into eternal happiness, and that bliss that no tongue can express, nor no heart conceive. This is thy happiness: it is not to be rich, or to be great, for these cannot deliver the owner from the hurt of Death natural, nor from the danger of Death eternal. But to have Faith, and Repentance, and Obedience: this is riches and exaltation; for he that hath them shall not alone escape the Dungeon of eternal darkness, but be advanced to the Palace of everlasting felicity. The Saint is the happy man: the penitent believer, and true practiser of Christian obedience, he is the sole and only happy man under the Sun: for whatsoever storm he suffereth in this present world, he shall certainly escape Death, and obtain Glory. Bless God, and bless thyself in God, magnify him, rejoice in him, take comfort in thy lot and portion; Death that devoureth Kings, that destroyeth Emperors, that conquers Captains, and men of valour shall not be able to approach thee for thy hurt, for thou keepest the saying of the Lord jesus Christ. Rejoice (I say) in this, magnify him that is the Author of it, and account thyself happy that thou hast received from him so excellent a gift, as to be in some measure enabled to keep his saying. Yea, if it were so (may some Christian heart object) than I Object. should esteem myself the happiest man alive: but alas, where is this Repentance you describe? where is this New Obedience in me, that still, still, find myself captive and thrall to passion, to this, and that, and the other lust, and divers corruptions? Where is I say that Repentance, when I find so much sin? Where is that Faith, when I find so much wavering and quaking, so much aptness to distrust, and almost to despair? Where is it? It may be in thy heart for all thy complaining, Answ. and thou mayest have it for all these exclayming against thyself. Tell me, when thou findest those corruptions whereof, and for which thou speakest against thyself, Dost thou allow them or not? dost thou confess them, and lament them or not? I confess them indeed, but with such a small deal of sorrow. Is it such a sorrow as draws thee to God? and drives thee out of thyself? such as makes thee to fall before him, and judge thyself worthy to be damned, and submit to his Justice? Is it such a sorrow as makes thee confess, and then purpose amendment? Such as makes thee cry to him for power and strength? such as makes thee rest on him for ability? Dost thou determine still, still to amend that that still troubleth thee? Dost thou still continue to fight with the lusts of thy flesh by the spiritual weapons that God hath ordained for thee? I say to thee, thy Repentance, thy Faith, thy New Obedience may be true, though it be weak. When a man hath a shaking Palsy hand, it is a hand. A sick weak man that lies crying oh, oh, that can scarce turn himself between the sheets, is a man, a living man. A poor child that is new borne, and hath nothing that discovereth reason almost, but the shape of a man; that poor child is a reasonable creature. Faith beginneth with weak apprehensions, and faint leaning on Christ. Deep godly sorrow, and other parts of Repentance, may begin many times with little. And amendment of life begins sometimes at a low foundation, at small sins. If it be true, and sincere, and constant: if thou go on and continue in a course of daily renewing thy Repentance, and Obedience, and Faith, and striving by God's means to get the increase of these graces, and to be upright and sincere in them: thou art blessed in them notwithstanding thy weakness: take comfort in a little, and be thankful for it: God will give more, and the only way to get more, is to take comfort in a good measure in what thou hast: and the way to take comfort, is to labour to increase these graces. Let not the weak, troubled, feebled Christian be troubled in mind, as if he had no grace, because he hath but a little: as if he did not at all keep Christ's sayings, because he keepeth them but a little. He is a scholar in the School that beginneth at Christ-Crosse-row (as we call it.) And he is entered into the College, that beginneth but in a low book, with the first rudiments of Logic. And he is a member of the Family that began to be an Apprentice but yesterday, and comes not to a deep knowledge of his Art and Mystery, but is glad to do sorry work. Believe it (brethren) there may be great conceits of Repentance, and believing, and obeying, that may make a man good in his own eyes, and be altogether false. There may be a small measure of Repentance; but if one be humbled in the smallness of that measure, and labour, and desire, and pray, and beg for the increase of that measure, and take pains to edify himself in it, by the means of God: than it is true and upright, and shall save him. Therefore Rejoice. It is not with the Covenant of Grace, as it was with that of Works. The Covenant of Works, the Law required perfection of Obedience to all the things prescribed: a man must not only love God, but love God perfectly. But the Gospel satisfieth itself with accepting truth of endeavour to the thing required. If there be Repentance, though it be not in the full perfection: if thou believe, though not with the fullest measure of believing: If thou Obey, though not in the highest degree of obedience: this Gospel, this sweet, this favourable gracious Doctrine giveth thee consolation enough. Go home therefore comforted in the beginnings, and resolved to proceed: and know that thou shalt enjoy that which Christ hath promised, freedom from damnation, thou shalt never see Death. FINIS. THE YOUNG MAN'S LIBERTY AND LIMITS; OR, GOD'S JUDGEMENT ON MAN'S CARRIAGE. GEN. 8. 21. For the imaginations of man's heart are evil from his youth. DAN. 7. 10. The judgement was set, and the Books were opened. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. THE YOUNG MAN'S LIBERTY AND LIMITS; OR, GOD'S JUDGEMENT ON MAN'S CARRIAGE. SERMON XVIII. ECCLESIASTES 11. 9 Rejoice, oh young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgement. SOlomon in the conclusion of this Chapter is Coherence. exhorting the sons of men to true Religion: and the better to mould and frame them to the same: he mindeth them of Death and judgement: without which there cannot be planted in us a right care and fear of God. From the seventh verse to the latter end, he hath to do with two sorts of men. First with those that were glued to this life, and to the delights and pleasures there of: and he bringeth them in, speaking thus; Truly the light is sweet, and it is a pleasant thing to behold the Sun, vers. 7. By light there we are to understand the light of the Sun shining on us, while we enjoy this mortal life. This many men suppose to be a very pleasant thing, and they overmuch content themselves in the same. These Solomon verse 8. refuteth by three Arguments; The first is this, that though a man live many years, yet let him remember the days of darkness; that is, that a time of Death will come: a time when our Sun will set, and our light will turn to darkness; though we live never so long, never so sweetly, never so pleasantly, though we enjoy the light of the Sun, yet we should carefully remember that darkness abideth us. Secondly, saith Solomon, those days are many. His Argument is thus much. Let a man consider with himself, though he live many years, yet notwithstanding the days and years of his life, cannot be compared with the days and years of his Death: a man is many more years under the ground in the Grave, then above ground walking on the face of the earth. Thirdly, saith Solomon; All that cometh is vanity. That is, if a man may enjoy the light of the Sun, and the pleasures of this life, that makes his heart lightsome: yet all this is vanity; there is no full contentment in these things, but an emptiness in them all, and no man knows how soon he may be bereft of them. Now in the words we have read: Solomon hath to deal with the young man: and he is altogether given to jollity and merriment, he forgetteth God, and the days of darkness, and his latter end. Well, Solomon giveth him the bridle (as it were) and suffereth him to follow his own way by an Ironical concession, or figurative speech: declaring not what young men ought to do, but what their course is, and what commonly they do. Rejoice oh young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know this (there is the calling-card) that for all these things God will bring thee into judgement. In the words we will consider two parts. Division of the words. First, what young men do. Secondly, the Medicine of God to heal young men of their default. That that young men do is this; They give over themselves 1. The sin of young men. to an inordinate carnal joy. Thi●… Joy is set out from the time of it: the days of their youth. From the cause of it, their hearts cheer them. From the kinds of it, they walk in the ways of their hearts, and after the sight of their eyes. Secondly, the Medicine with which Solomon would heal young men of this inordinate carnal Joy, is this; Know (saith he) that 2. The Cure. for all these things, God will bring thee into judgement: that is, It is a most divine and infallible truth, that every one should know and acknowledge, that whatsoever sins they commit in their youth, without repentance, they must undergo the dreadful judgement of God because of them. Thus (as briefly as I can) I have opened the words unto you. Though I might insist on many doctrines, yet notwithstanding, I will only handle these two. The first shall be that which ariseth from the first part of the Text; what young men do; what their fault is. For (as I said) it is an Ironnicall concession, not declaring what young men should do, but what they do. The Doctrine is thus much. That it is the sin of young men to rejoice inordinately, and carnally, Doct. 1. It is the si●… of young men to rejoice inordinately. in the days of their youth, to walk after their hearts, and the sight of their eyes. We read concerning the old world, that they were eating and drinking, and marrying, and giving in marriage: altogether sottish and sensual, till the wrath of God came in the flood and swept them away. Now lest any should suppose that this were the fault of old age only, the Scripture showeth, that all flesh had corrupted their Gen. 6. 11. way before God, Gen. 6. 11. Isa. 22. 14. Let us eat and drink, for to morrow we shall die. It is Isa 22. 14. thought by learned Divines, that this speech was not so much the language of Age, as of the youth in Israel. Hence Solomon giveth a caveate to the young man, Eccles. 12. 1. to bridle and restrain him from his jollity and carnal mirth. Remember now thy Creator in the days of thy youth, while the evil Eccles. 12. 1. day come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. And the Apostle Saint Paul, 1 Tim. 2. 22. instructeth Timothy to fly the lusts of youth; that is, in carnal pleasures and pastimes, in voluptuousness and sensuality, and the like. And 1 Tim. 2. 22. Tit. 2. 6. Exhort young men that they be sober minded; that is, that Tit. 2. 6. they leave this drunkenness of understanding, in being overcome with sensual carnal objects and pleasures. job (in the first Chapter of that book) when the young people, Job 1. his Sons and Daughters met together to feast, he was afraid lest they should be misguided in this kind, therefore the holy man in a godly care and thoughtfulness for their welfare, sacrificed to God, to make atonement for their sin. Let us a little consider the reasons of this Doctrine, whence it is, that young men should be so much misguided in their youth. The first cause is, natural corruption that they have drawn by Reas. 1. Natural corruption. propagation from their Parents. A spiritual leprosy, and malady, and disease, which as it prevaileth (for the most part) against age by covetousness, so it getteth ground of youth by sensuality and voluptuousness. This dams up the ear against reproof: this hardens the heart against instruction: and makes many young men the soldiers of Satan in sin. Again in the second place. Men in their youth forget the day Reas. 2. Forgetfulness of judgement. Deut. 32. 29. of their reckoning and judgement: they are not mindful of their latter end. Deut. 32. 22. Oh that they were wise, that they understood this, that they would consider their latter end. This Precept is neglected both by youth and age: but especially by those of younger years. For they feel their blood run warm in their veins, and they are full of spirits and vigour, therefore they suppose that the Grave, and the house of darkness is far off from them. Again in the third place. Young men are not broken by afflictions: Reas. 3. Freedom from crosses. the fallow ground is not poughed up by the pressures of afflictions, which through the grace of God are great means to tame nature, and to subdue the pride of it, and to bring it to a right frame and temper. Before I was afflicted (saith David) I went astray. And Ephraim saith of himself, jer. 32. I was as a Bullock accustomed to the yoke, thou chastisest me; and I was chastised; I was Jer. 32. ashamed, because I bore the reproach of my youth. But young men are free from aches, and pains, and sickness, and sorrow, much more than old age: and this is the reason why they are more licentious. Lastly, young men want true joy in God: therefore they betake Reas. 4. Want of spiritual joy. themselves to carnal joy. For sure it is that a man cannot live without joy and contentment: if he have it not from the Wells of salvation, he will drink it out of watery and slimy places. Now because men in their youth cannot take in the spiritual joy of that clear fountain, therefore they drink in the muddy waters of carnal joy. The use of this point is in the first place an Admonition to all young men, to take notice of these maladies, and spiritual diseases Use 1. For Admonition. 1. To take notice of their carnal joy. Young men's rejoicing proved to be inordinate. 1 Because it is not placed there where it should be. in themselves. The first degree of our healing, is to see that we are sick: and till then, Christ Jesus the Physician of our souls hath no commission to do us good. Let young men observe in themselves, first their carnal joy▪ Solomon here showeth that they rejoice inordinately. This may appear to them first; because they rejoice not where they ought: they solace not themselves in God, in whom is the fountain of joy, nor in Christ Jesus in whom is the spring of Joy; nor in the sacred Word, where there is the Cistern of Joy. Even as a bone when it is out of joint, out of its place, it must needs be a disordered bone; so the affections when they are misplaced, are disordered: and then our Joy, and any other affection are misplaced, when they are not set upon God and Christ. Now if young men would deal uprightly with themselves, they should perceive that for the most part in their jollity and merriment, they never think of God, or dream of the world to come. Nay, the serious apprehension of God Almighty, would quench their joy, and make it altogether put out. Secondly, the carnalness of the joy of young men appeareth, 2. Because it is placed there where it should not be. because they rejoice where they ought not, in riot, in drunkenness, in surfeiting, in voluptuousness, many times in obscenity of words and phrases, in making jests of the word of God, in deriding their superiors behind their backs. As Solomon saith of laughter thou art mad; so we may say of this merriment, it is mad merriment: he is a mad man that rejoiceth in that for which, except he betake himself to serious and bitter mourning, he cannot be saved. Thirdly, the inordinatnesse of the joy of young men may 3. Because it is excessive in lawful things. appear in this, because they rejoice excessively in lawful things: for any joy when it is inordinate and excessive, it is carnal. It is lawful to rejoice in recreations: a whetting is no letting (as the Proverb goeth.) But for a man to let out himself to the hindrance of the service of God, to the disturbance of his duty to men, it is unlawful. It is lawful to delight in the blessings, and comforts of God, that he affordeth us: we read of the Joy of harvest in Isa. 9 But for a man to delight in the gifts of God, more than in the giver, it is unlawful. Now if young men examine themselves, they shall find their hearts mount not up to God in their joy and jollity, and that they are excessive in the joy of the creature, but altogether cold, without joy of the Creator. Fourthly, the carnalness of the Joy of young men may well 4. Because it terminates not in God. appear in this: because they terminate, and conclude not their joy in God. This followeth on the former: for it is impossible that what beginneth not in God, should end in God. Now when Joy beginneth in sin, it cannot end in God, but in the Devil. Secondly, let young men take notice of themselves, how they 2. Of their walking after own heart. walk after their own hearts. The heart that says; Come, put away pensive thoughts: trouble not yourself about the day of reckoning and Judgement: enjoy the time present: what need this strictness of conversation: zeal is but rashness; there is no need of it, take thy fill of pleasures: thou hast goods laid up for many years. Thus they judge, and thus they walk after their carnal heart. This heart is as no heart: as we read of Ephraim in Hosea Hosea 7. 7. He was a silly dove that had no heart: Certainly the heart that doth not guide men in the right way, and direct men to the fear of God, it is no heart. For as the eye that will not lead us in the right way: that performs not its office, is no eye: so the heart that leadeth not men to God, and to goodness, it is like the heart of Ephraim, it is as no heart. Again in the third place. Let young men take notice of themselves, 3. Of their walking after the sight of their eyes. how they walk after the sight of their eyes. That is, they stand gazing on things temporal, and neglect things eternal: they see a beauty and lustre in these outward things, and perceive no glory and brightness in Christ Jesus, and in his precious ordinances. Beloved, if we follow our own heart, and our own eyes it will be thus. We should rather labour with job, to make a covenant Job 31. 1. with our eyes. Oh how few young men are there that make a bargain and agreement with their eyes, that they shall not be as open Casements to let sin into the soul? Oh how few young men are there, that like jeremy, have their eyes as fountains of water to weep day and night for the afflictions of the people of Jer. 9 God? Oh how few young men are there, that with Moses, have Heb. 11▪ an eye to the recompense of reward, that they may suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season. Now I beseech you take a survey of yourselves in these things. These are the vices, and sins, and deformities of young men: to be seen and lamented by all those that hope to dwell in God's holy Hill. The second use of this point, is for exhortation to young men: Use 2. For Exhortation. 1. To abandon carnal joy. they should labour to be reform in their affections and hearts. And away, away with this carnal joy: we ought to cast it out of us. Carnal Joy: will you know what the event of it will be? It will end in carnal sorrow, and without repentance in hell itself. Woe unto you (saith our Saviour Christ) that laugh now, you shall Luke 6. 26. weep and mourn. The triumphing of the wicked (saith Zophar in job) is short, and the joy of the hypocrite but for a moment; though his Job 20. 6, 7. excellency mount upto the heavens, and his head reach unto the clouds; yet he shall perish as his own dung, they which have seen him shall say where is he? He shall fall away as a dream, and shall not be found; yea, he shall be chased away as a vision of the night. Directions how to avoid carnal joy. But not to give you this only in precept, but also to show you how to reform yourselves in these vices, that Solomon specifieth to bear sway in young men: let me lay you down these few directions. First, you must betake yourselves to mourning for your sins; 1. To labour for sorrow for sin. as Saint james saith, Be afflicted, and weep, and mourn, let your laughter be turned into heaviness. If we be not reconciled to God, if we have not assurance, that we are interested in Christ, there is no time for us to rejoice, we should rather betake ourselves to bitter mourning: for the wrath of God is due unto us, and we know not how soon it may fall upon us. In the second place: Consider how vain all things are in which 2. Consider the vanity of things. 1. Of humane wisdom. youthful persons rejoice. If young men rejoice in humane wisdom and understanding, this is a vain thing. For first it is gotten with a great deal of trouble, and vexation of spirit: so saith Solomon Eccl. 1. 13. I gave my heart to seek, and search out by wisdom, concerning all things that are done under Eccles. 1. 13. heaven, this sore travel hath God given to the sons of men to be exercised therewith. And (verse 18.) in much wisdom is much grief, and he that increaseth knowledge, increaseth sorrow. God doth so punish the pride and boldness of the wit of men, even from the fall of our first Parents. Secondly, this humane wisdom it must needs be a vain thing, for Eccles. 1. 15. that which is crooked cannot be made strait, and that Eccles. 1. 15. which is wanting cannot be numbered, by humane wisdom. The meaning is this: that the natural wisdom of man cannot supply the defects of nature which are innumerable: much less can it furnish the soul with grace or salvation. Thirdly, it is but vexation of spirit. Solomon though he had gotten wisdom and understanding, and had experience more than all the Kings of Jerusalem that were before him, yet (saith he) Behold this is vexation of spirit. Again, God will abolish this humane wisdom, 1 Cor. 1. 19 1 Cor. 1. 19 I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the Scribe? where is the disputer of this world? Hath not God made foolish the wisdom of this world? Besides, all your humane wisdom, it shall not go down to the Grave: it shall leave you when you die. There is no work, nor device, Eccles. 9 10. nor knowledge, nor wisdom in the grave whither thou goest, Eccles. 9 10. This is the first thing in which young men oft rejoice, they are prudent and wise: And you see that this is a vain thing. In the second place, if a young man rejoice in his honour, and 2. Of wotldly honour and credit. credit amongst men: this also is vain. Solomon hath showed it, Eccles. 2. 16. He declareth to us, that all the honour of the world will end in oblivion, there is (saith he) no remembrance of the wise, Eccles. 2. 16. more than of the fool for ever: for that which now is, in the days to come shall be forgotten, and how dieth the wise man? as the fool. Again, if a man rejoice in honour, and much glory, he cannot believe: so saith Christ, john 5. 44. How can you believe, since John 5. 44. you seek honour one of another, and not the honour that cometh of God only? And it is noted to be the reason why many of the chief Rulers that believed on Christ did not confess him (without which John 10: 43. faith cannot be unfeigned) because they loved the praise of men, more than the praise of God, John 10. 43. Nay further, the Apostle showeth us that this is the cause of envy, Gal. 5. 26. Be not desirous of vainglory, envying one another. Gal. 5. 26. Envy is a vexing affection: this vainglory is the cause of this envy: whereby we shall pine away, when we see the happiness and welfare of our brethren. Further, if young men delight in pleasures (which is the common 3. Of worldly pleasures. Eccles. 2. 1. course of youth) these also are vain things. I said in my heart (saith Solomon, Eccles. 2. 2.) Go to now, I will prove thee with mirth, therefore enjoy pleasure: and behold this also is vanity. Kings that have had the greatest wisdom to invent them: and the greatest leisure to use them: yet they never found full contentment in the same. I made me (saith he vers. 4.) great works, I builded Verse 4. me houses, I planted me vineyards, I made me gardens and orchards, and planted trees in them of all kinds of fruits, I made me pools of water, I got me servants and maidens; also I had great possessions of great and small cattle, above all that were in jerusalem before me; I got me men-singers, and women-singers, and the delights of the sons of men, as musical instruments of all sorts. Here were the pleasures of Solomon. But (verse 11.) Behold (saith he) I looked on all the Vers. 11. works that my hands had wrought, and on the labour that I had laboured to do, and behold all was vanity, and vexation of spirit, and there was no profit under the Sun. The wise Solomon that had been trying every creature, whether it had any thing in it that might give him a true relish, professed, that there was no profit under the Sun. Yet further; these pleasures shall cease, there shall be an end of them, 1 Cor. 7. 29. The time is short, it remaineth that those that 1 Cor. 7. 29. have wives, be as though they had none; they that rejoice, as though they rejoiced not; they that buy, as though they possessed not: they that use the world, as not abusing of it, for the fashion of this world passeth away. Lastly, our Saviour Christ in Luke 8. 14. showeth that the Luk. 8. 14. pleasures of this life choke the word of God, that it cannot bring forth grateful fruit to God. Fourthly, if young men delight in riches, and rejoice in their estates that God hath given them: this likewise is a vain thing. 4 Of riches. For first, many times, wealth is gotten by deceit, and then God bloweth on it, jer. 5. 27. As a cage is full of birds, so are their houses full of deceit, therefore they are become great and waxen rich: shall not Jenr. 5. 27. I visit for these things, saith the Lord? and shall not my soul be avenged on such people as this? Again, wealth is kept with much sorrow, Eccles. 5. 12. The Eccles. 5. 12. sleep of the labouring man is sweet, whether he eat little or much, but the abundance of the rich will not suffer him to sleep. Thirdly, wealth is lost with a great deal of sorrow and vexation, Rev. 18. 18. when the smoke of Baby lon ascended up to heaven; Rev. 18. 18. Oh what lamentation there was! they cried out, What city is like unto this great city? and they cast dust on their heads, and cried, weeping and wailing, saying; Alas, alas, that great city, wherein were made rich, all that had ships in the sea, by reason of her costliness, for in one hour is she made desolate. But suppose further, that a man should get, and keep his wealth in the fear of God, yet these things are most uncertain, as the Apostle saith, 2 Tim. 1. 16. Charge them that are rich in this 2 Tim. 1. 16. world, that they trust not in uncertain riches. Lastly, these riches cannot preserve our life: so saith Christ himself, Luke. 12. 25. Take heed and beware of Covetousness, for Luk. 12. 25. no man's life is preserved by the abundance of that he possesseth. In the last place. If young men rejoice in friends and Allies: 5. Of friends and Allies. this also is a vain thing. For, Psal. 62. 9 The man of low degree is vanity, and the man of Psal. 62. 9 high degree is a lie, to be laid in the balance, they are lighter than vanity, Again, no friend can deliver us from Death, Psal. 49. 7, 8. No man can by any means redeem his brother, nor give to God a ransom for Psal. 49. 7. him (for the redemption of their soul is precious, and it ceaseth for ever) that he should still live for ever, and not see corruption. Thus I have showed several things that young men rejoice in, and have showed likewise that their joy is founded upon vanity, upon nothing. And this is the second means to heal young men of the inordinateness of their Joy, to meditate with themselves how vain and frivolous all things are that they delight in. The third means is, to betake themselves to seek spiritual 3. Labour for spiritual joy. joy. The wellhead of this Joy is God: whom the Scripture calleth the God of consolation. The instrument to convey this Joy, is Faith, Rom. 5. 1. Being justified by faith, we have peace with God. Rom. 5. 1. The grounds of this Joy are twofold. First, the good things exhibited. A twofold ground of spiritual joy. 1. The good things exhibited. Secondly, the good things promised. The good things exhibited; That God hath written our names in the book of life. Here is the fountain of spiritual joy to a true Christian; Rejoice (saith Christ) not that the devils are fallen before you, but that your names are written in the book of life. Secondly, the other ground of spiritual joy, is the good 2. The good things promised. things promised us. And those may be reduced to two heads. God hath made promises, either in regard of evil things (as we call them) of afflictions that befall us. Or the weakness of the graces that are in us. Now in the evil of Affliction, we may rejoice first; In the promise of protection in affliction. 2. In the promise of Edification, by affliction. 3. In the promise of deliverance from affliction. All in the best season. Again, for the defects of grace in us (which indeed is a thing exceeding grievous to a true Christian.) Here we may rejoice. First; In the promise of preserving of grace. 2. In the promise of augmentation and growth in grace. 3. In the promise of bringing the weastest grace to perfection. Here you have the wellhead of Joy. Oh that young men would know God, and Christ Jesus, and the word of God, and the promises, that they might leave this sinful and sottish joy whereto they are so addicted. This is the means to be rid of it, by getting into their souls, the sense and feeling of the true Joy of the children of God. Again in the second place; Young men should be exhorted The second Exhortation not to walk after their own heart. not to walk after their own heart: which is the next thing that Solomon noteth as a fault in them. The heart (saith jeremy) is deceitful above measure, and desperately wicked. It is so deceitful, sucha Cheater, that we are not able to comprehend it: it is desperately wicked. Who will follow a false guide? and a desperate wicked guide? so is the heart of man. Lastly, they should not walk after the sight of their eyes. David The third Exhortation, not to walk after the sight of their eyes. prayed; Turn away mine eyes that I regard not vanity, and quicken me in thy Law. And again: Open mine eyes, that I may see the wondrous things of thy Law. There is much danger in following our eyes. Eve was misled by her eye, she looked upon the forbidden fruit, and saw it beautiful, and so lusted after it. And, when I saw (saith Achan) among the Joshu. 7. 21. spoils a goodly Babylonish garment, and a wedge of gold, than I coveted them, and took them. David was defiled by the eye: He saw Bathsheba from the roof of his house washing herself, and then he lusted. 2 Sam. 11. 1. Holy men have prayed to God that he would keep their eyes in a right frame and temper. These are the particulars that Solomon giveth to young men in direction: to take heed of carnal joy: to take heed of walking after their hearts, or after their sense. And these things (brethren) I have now committed in direction to you. The last use of this Doctrine is, for old men. For if young Use 3. To old men. men may not rejoice carnally, much less may old men. Youth may plead for itself, in want of wisdom, and gravity, sobriety, and experience, better than those of age. If young men may not have evil hearts, and evil eyes, much less old men. Look to it, you that hear me this day, that are stricken in age, (as the Scripture speaks) that are smitten in your limbs with age, that you cannot walk with activity and nimbleness: and are smitten in your senses with age, that you cannot well see, and hear, and taste. Oh that your hearts would smite you for your sins. May not young men rejoice in pleasures, in friends, in honours, in wealth? Much less may those of old age. Must young men be careful to chase away all carnal joy, and to get spiritual joy, that beginneth in godly sorrow? much more must old men. It is no time for those that are old to rejoice in carnal things: a few days will make an end of them, and lay them in the Grave. Oh then, you that are of years, break off your sins by repentance, and your iniquities by mercy. Rejoice in being good, and in doing good. This Joy will continue with you: as for the Joy of corn, and wine, and oil, and silver, and gold; this joy will die when you die. Yea, notwithstanding all the supports of this joy in this life, yet in another life you may be transported to hellish torments. Thus much for this first. In the second place; Solomon showeth the remedy against this carnal Joy in young men: which also may be a preservative against sin, both for young and old. But know thou (saith he) that for all these things God will bring thee to judgement. The Doctrine is thus much; That the Lord God will certainly bring men to judgement for all the Doct. 2. God will bring men to judgement for all their sins. Mala. 3. 18. sins they have committed. This is an infallible truth. Know thou this, that for all these things God will bring thee to judgement. Malach. 3. 18. A book of remembrance is written before God, for those that fear the Lord, and thought upon his name. So the Lord hath a book of remembrance wherein he writeth down the sins of the sons of men; and this shall be opened, and unclasped in the evil day, Eccles. 12. 14. God will bring every work into judgement, with every secret thing, Eccles 12. 14. whether it be good, or whether it be evil. 2 Cor. 5. 10. We must appear 2 Cor. 5. 10. before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. 1. Thes. 4. 16. The Lord himself shall descend from heaven 1 Thes. 4. 16. with a shout, with the voice of the Archangel, and with the trump of God. Epistle of jude, vers. 14. And Enoch the seventh from Adam, Epist. Judas 14 prophesied of this, saying, the Lord cometh with ten thousands of his Saints, to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. For opening of this point, I will briefly show you these two things. First, what is the reason that God will bring all these things to Judgement. Secondly, what manner of Judgement it shall be. For the first. What is the reason that God will bring all these Reas. 1. Because of God's decree. Heb. 9 27. things to Judgement. The first reason is. His Decree, Heb. 9 27. It is appointed to all men once to die, and after this the judgement. Even as it must needs be that men must die, because God hath so appointed it: so also it must needs be that men must come to Judgement, in regard of the purpose and decree of God. Secondly, God will do this in regard of his righteousness. Reas. 2. Because of his righteousness. He is a holy God, a hater of iniquity. But many times in this world it is well with the wicked, and ill with the godly. Lazarus he is in woeful misery, and Dives he is in abundance of prosperity: Now God will show his love to the righteous, and his hatred to the wicked in this Judgement. If judgement here begin at the house of God; It is impossible the family of Satan should escape hereafter. Thirdly, God will by this means clear his ways, as the Apostle Reas. 3. Because of clearing his ways before all, men and Angels. speaks, Rom. 2. 5. There are many ways of God that are dark and cloudy to us, but then God will manifest himself before men and Angels. Then those ways and works of God against which the hearts of unsanctified men have boiled, shall appear to be as they are, holy, and good, and righteous, to their condemnation and terror. Yet further; The particular Judgement that God inflicts upon Reas. 4. Because of his hatred against sin declared in particular judgements in this life. men in this life, may prove the universal. The burning of Sodom and Gomorrah: the drowning of the old World: the plaguing of Egypt, and the desolation of jerusalem. These show the infinite hatred of God against sin: therefore no doubt he will take a time to revenge himself of the impenitent amongst the sons of men, because of their sins. Lastly, the consciences of men may prove that there shall be Reas. 5. Because of the horror that is in the consciences of the wicked. a Judgement. For let a man commit secret sins, thatnone knoweth but God and he, yet many times, he feeleth hellish horror: which is a manifest proof, that conscience seeth, and apprehendeth God as the supreme Judge, that will call all men to an account for their sins. Thus you hear the reasons why there must be a Judgement. The manner of this Judgement consisteth in these particulars. The manner of the Judgement. First, it shall be the last judgement, after which there shall be no other: which declareth the terribleness of it. In this life, 1. It shall be the last judgement. while there is life, there is hope: Let the wicked forsake his ways, and turn to the Lord, he will be gracious to him. But then the sentence shall not be reversed: then there can be no appeal from that Judge, and judgement. Again it shall be a General judgement, which is the second 2. It shall be a General judgement. thing. God judgeth in this world, and that both in life and in death: He judgeth in life, by chastising his children for their faults, and avenging himself upon his enemies. He judgeth every man at death, But then there shall be a General Judgement of all, 2 Cor. 10. We must all appear before the judgement seat of Christ. 2 Cor. 5. 10. In the third place. It shall be a manifest judgement. Sometime 3. It shall be a manifest judgement. the Lord judgeth men secretly, by raising up in them fears and horrors in their hearts: causing his curse in them as water in their bowels, and oil in their bones. But then God shall open his wrath against the children of wrath, before a world of men, and no eye shall pity them. 4. It shall be a sudden judgement. Fourthly, it shall be a sudden judgement. Even as the flood came upon the old World, when they were sporting themselves, and deriding Noah that preached to them of the flood: so shall the fire come upon the World, that shall pass before the face of Christ, when he shall judge the quick and the dead. As a snare (saith Christ) shall it come upon all that dwell upon the earth. When the Fowler layeth a snare to take a Bird, he giveth not warning to the Bird, but surpriseth it suddenly; so will Christ Jesus, surprise the sons of men, suddenly beyond their expectation. The Evangelist saith, he shall come as a thief in the night. A thief knocks not, he giveth not warning: so Christ Jesus, beyond the thoughts of men, will be on them suddenly before they are aware, by his dreadful Judgement. Fifthly, it shall be a most righteous judgement. Then God (as the 5 It shall be a righteous judgement. Rom. 2. 5. Apostle faith Rom. 2.) will render to every man according to his deeds. He will not regard the face of any: He will not be bribed by wealth or reward: He will not hear the testimony of the world for the wicked, or against the godly, but deal impartially, and give to every one according to his doings. Lastly, It shall be an Eternal judgement. So saith the Apostle, 6. It shall be an eternal Judgement. Heb. 6. 2. The meaning is not, that God shall sit for ever, sifting matters, and surveying causes: but it is so called from the effect: for the conclusion shall be this, the Eternal weal and happiness of the godly, and the eternal woe and misery of the wicked, that shall be plunged by the justice of God into the severest torments. The Use of this Doctrine. First, it serveth as a preservative Use 1. A preservative against tentation. against temptation: for so Solomon hath made it in the Text, a preservative and bridle to young men: God will bring thee to judgement, saith he: and let me make it so to you. When Satan tempteth you to sin, remember, God will call you to Judgement, even for those faults, for which you may possibly escape the penalty of men, yet notwithstanding it is impossible for you to avoid the righteous Judgement of God. If Satan would have thee do any thing, that the word of God, and thy own conscience showeth thee to be hateful, and wicked in the sight of God: say to him, No, no, God will bring me to Judgement. This is the policy of our Adversary, when he induceth us to evil, he makes sin sweet and pleasant to us: but it should be our wisdom to make sin bitter and loathsome, even in this meditation, God will bring us to judgement for the same. The Apostle saith, Resist the devil, and he will fly from you. But how must we resist him? not by arguments of our own making, but by arguments of the word of God: and amongst other weapons, remember to lift up this: when Satan would have thee sin, say, No, no, God will bring me to judgement. When the Devil solicited Eve, and circumvented her: she spoke (in the Serpent) to Satan concerning the Judgement of God: We may eat (saith she) of all the trees of the Garden, but not of the tree in the midst of the Garden lest we die: here she brought an argument from the judgement of God: but here was her weakness, she presently let it fall. It should be otherwise with us, when Satan tempts us: let us say, we shall die, and be condemned for sin: say so, and continue in it. If any revolt from the truth he professeth, he shall die in his sin. If any man disquiet the people of God, by vexation, or oppression, he shall die in his sin. If any man be a drunkard or Epicure, he shall die in his sin. If any man be a whoremonger or adulterer, he shall die in his sin. If any man be a swearer, God hath vowed he will not hold him guiltless, he shall die in his sin. If any man be an ignorant person, disobeying godliness, and obeying unrighteousness, he shall die in his sin. If any man continue in gross wickedness, in any wickedness, without repentrnce, he shall die in his sin. Oh remember this Judgement of God, this death that God will inflict on sinners for sin: For the wages of sin is death: and arm yourselves with this when Satan tempteth you: if you forget Death and Judgement, you are naked, and unarmed, your spiritual Adversary, may hit you on the bare, and spoil you as he will. The second use, is for instruction. Will God bring us to Judgement Use 2. For instruction. for our sins. Oh then let us haste to repentance. Beloved, this is one of the last things that God will do: and this is the greatest thing that Ministers can say: God will judge you for your sins. The Apostle Saint Paul, he moveth the Athenians (Acts 17. 31.) to repentance upon this very ground, because God hath appointed a day in which he will judge the world in righteousness. And Acts 17. 31. surely if this will not awaken us, nothing will, nothing can. What do we mean (beloved) to suffer our sins to stand upon the score? Where is our wisdom? Our grace? Are we able to stand before God, when he is angry with us? Why do we not take off our sins by godly sorrow? If a Judge should say to a Malefactor, except thou mourn for thy offence thou shalt die, and be executed, Do we not think he would mourn to save his life? Behold God saith to you, except you mourn for your iniquities, you shall die in your sins. Oh why do not we make our eyes as fountains to bewail our sins? that man is possessed with extreme hardness that lamenteth not his iniquity, and he treasureth up unto himself, wrath against the day of wrath, and the declaration of the righteous judgement of God. Well, if we will not mourn for our sins here to repentance, we shall mourn hereafter in hellish horror, without hope of help or mercy. In the third place, this Doctrine that God will Judge us, should Use 3. make us preserve in ourselves a good conscience. It is the very Keep a good conscience. use that the Apostle makes, Acts 24. 15, 16. He had hope that there should be a resurrection of the dead, both of the just and unjust, therefore he did exercise himself to have always a good conscience void of offence toward God, and toward men. Blessed (saith Christ) are those that are pure in heart. There is nothing that will be so rewarded, and so regarded at the last day as a good conscience. But for those that have stained their consciences with all wickedness and sin, and have not washed their consciences with the blood of Christ, and the tears of true repentance, these shall have their portion without amongst those that are unclean. Lastly, this Doctrine should teach us to fear God, and to Use 5. To fear God. give glory to him. As Saint john speaks in the Revelation, the day of his Judgement is coming, therefore fear him, and give glory to him. If the particular judgements of God that light upon men in this life should make us reverence his holy Name, how much more should this last Judgement that is so terrible, and unavoidable. FINIS. ABRAHAM'S PURCHASE; OR, A POSSESSION FOR BURIAL. GEN. 25. 10. The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife. JOB. 17. 13. The Grave is mine house, I have made my bed in the darkness. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. ABRAHAM'S PURCHASE; OR, A POSSESSION FOR BURIAL. SERMON XIX. GEN. 23. 4. I am a stranger, and sojourner among you: give me a possession of a burying place with you, that I may bury my dead out of my sight. THis is the conclusion of all flesh: they were never so dear before, but they come to be as loathsome and intolerable now. When once the lines and picture of Death is drawn over the Fabric of Man or woman's body (as it is said here of Sarah) all their glory ceaseth, all their good respect vanisheth away, their best friends would be feignest rid of them: even Sarah that was so goodly and amiable in Abraham's sight, must now out of his sight, he must bury his dead out of his sight. Oh the strange misery that sin hath brought us to, when it devolveth, and throweth down all our glory at once: and the ruff of mankind in their chiefest pride, in their greatest jollity, all is tumbled in an instant, in a moment to baseness, and stink, and misery! How should we be diligent to get the hope of a better life, seeing this is so little worth having? And how should our thoughts always fly up to God, since there is nothing but rottenness and putrefaction found here in the world? But Abraham, as the Father of faithful men, and a pattern to all loving Husbands in all age's ensuing, doth not this till such time as the dead Sarah groweth noisome to all that look upon her. As long as he could by his mourning and lamentation prosecute her without offence to his eyes, and danger to his health, he did it: but now the time is come, when earth must be put to earth, and dust must return to dust. There is no place for the fairest beauty above ground, when once God hath taken life and breath from it: it must go to its own elements, and to the rock and pit from whence it was hewn, thither it must return. This holy man therefore being well resolved of this, and knowing the doom already uttered by God upon out first Parents, Dust thou art, and to dust thou shalt return; he cannot keep his dead longer by him; he knoweth the bed wherein now she must be laid, therefore he seeks for it to these Countrymen that he lived withal, that were Heathens and Pagans, but very moral and civil men, as we may see in this whole Discourse. And he desireth them that he might have a place for his own use and turn: not intimating so much to them, as that there should be a separation in their very death from Pagans and Heathens, but he keepeth that to himself, and covereth it with smooth speech, and elegancy of language, as his manner was. For indeed it was not lawful for Abraham to bury his dead amongst the Canaanites, the sons of Heth, of whom he demanded this peculiar favour at this time: but God would have his children, as they differ in all their life from Heathens that know no God, so they should differ in every point, even in their Graves after death, that there might be no commixtion, and mingling of light and darkness, and no fellowship between Christ and Belial. Therefore to continue this hope, and confirm it in all his Posterity, that were a peculiar and chosen people; It was necessary he should choose his Grave, his place of Sepulture, that they might be sequestered from them in their death, as they were in the course of their life. Now after he had performed that duty that every man oweth to his dead friend, especially to his Wife, the mate of his bosom; he cometh to move this to the sons of Heth, that were Lords of the soil. He was abundant in tears before he comes to move it: for God which commandeth us not to lament for the Dead, as men without hope, doth notwithstanding not forbid us to mourn, and sorrow for them, and to lament: he giveth us leave; nay, he rather alloweth and approveth of natural affection, when we weep with them that weep, and mourn with them that mourn, and rejoice with them that rejoice. Abraham knew well in what estate his Wife was, he knew she was in a happy condition, he knew she was the Mother of the Faithful, and was translated to the heavenly Paradise: and he was not angry with God for taking away his Wife, he disdained not the act of his providence; notwithstanding he resolveth into tears and laments. And these may well stand together, if they be not (as S. Jerome saith) rebellious tears against God, and against hope, and against the faith of the Resurrection: they are qualified and allowed, and accepted with the Lord, as a testimony of that good affection, and brotherly love that he commandeth to be in every one. After he had performed this, perhaps mourned three or four days for his wife, he knew this mourning must have an end, he knew that he must commit her to the ground, and make away with her, that she might not be a means further to continue, & aggravate his sorrow to no purpose: for with that condition a man is allowed the use of affections, as that he respect the glory of God, and give way to weak nature, rather than to any indulgent affection that is too headstrong and unruly, as though there were no hope in the promise of the Almighty. Therefore (I say) when he had thus moderated himself, as first to show by his sorrow that he was a loving husband, and then to show in the ceasing of his sorrow that he was a wise man, and a faithful Christian, he cometh now to the chief and main point, whereby to make an end of his sorrow, and take away the cause of further grief, the sight of his dead. He cometh to desire a possession of burial: and because he was a stranger here, he cometh to those that were Lords, chief ones, and desireth them to intercede for him to the chief Lord, to bargain with him for a place that he had sought out, and as it seemeth (by God's direction too) chosen. But I will go no further than the Text. Wherein first consider a certain preamble that the holy man useth to the people that he now conversed with, in these words. I am a stranger, and a sojourner among you. Wherein the sweetness of his nature doth show itself, that he was both humble-minded, to know and confess that he was a stranger, and also that he was full of reverence and respect to those that he dwelled with: I am a stranger among you; You are the Lords, I a poor tenant; You the Masters of the soil, I but an Inmate, that came in and was first lodged by you, and with your consent; and without your consent I will not attempt any thing. That is the premonition whereby he insinuateth into their affections, and makes way for his speech and petition that after he was to propound and tender to them. And then the Petition followeth, Give me, because I will not take it of my own head: Give me, What? A possession, such a thing as I may call my own, as I may have to my own use, sequestered from all other men's: And Give it me; not upon gift merely, but for my money, give it me for price: answer me what I shall pay, that I may acquire and make this purchase. Thirdly, for what he would have this possession: To bury his Wife, and himself, and his posterity; A burying place for them. A strange thing; a strange purchase for a man, to purchase no other ground, but to buy land for a burying place. Lastly, whom he would bury there, my dead. He calleth her not his Wife, but his Dead; because now the contract was ended by Death, and she was no more his Wife, but one of his loving friends. Burial care after Death, it is committed to men by God, and by the voice of Nature, therefore give me a place to bury my dead out of my sight. It grieved him to see that beauty turned to pale black darkness, that now had overfaced the face of that beautiful woman: to see that sweet composed body that was the mirror of the times; and the miracle of women in those ages, that it was now subject to rottenness and putrefaction, and did now grow noisome, that it made men fly from it, that they could not look upon it. That I may bury my dead out of my sight. These are the branches of my Text. First, concerning the humble preface that Abraham makes, I am a stranger and a sojourner among you. A marvellous thing to consider the great faith of our Father Abraham, and patience that he used in the apprehension of God's promise: for all this land was Abraham's land, yet he confessed himself a stranger: and Saint Steven saith in Acts 7. that he had not one foot of ground; not a foot in all the land that he could own. This is that wherein God is most glorious in his Saints their expectation, their patient expectation of God's promises: that they think themselves as well for the time to come, for that which shall come, as if they were in present possession. When the Lord brought Abraham out of his native Country, out of Ur of the Chaldees, from the furthest part of Syria, he brought him many hundred miles to an unknown Land, and he promised to give him that Land, and to his seed after him: who would have thought but he meant to give him personal possession? But no, as soon as he was there, the Lord drives him out by famine into Egypt, and then he understood that God's mind was not to give it him; but when the sins of the Amorites were ripe, and the people of Israel were grown to a number, that they might come by some claim and right, and be such a multitude as should not be contemned, that they might not come by way of miracle to take possession, than God purposed to give it him. So that this thing we may learn hence, that God is infinitely gracious to his children, when they are content with the appearance of things to come, aswell as if they had present possession. This is that which the Apostle Saint Paul frequently speaks of in Heb. 11. that the Fathers had regard to the promises, and trusted upon God, that that should be truly performed that was spoken to them, and therein they rested themselves, and were aswell contented with the good word of God for the future times, for their posterities, as if they had it performed in their own persons. I am a stranger and a sojourner. Here are two words, the one, (A sojourner,) signifieth, he that passeth by, as those that come to see divers Countries and stay not, but are making homewards: the other (A stranger,) signifieth, one that sitteth by in a place. Abraham was both of them; for when God commanded him, he was ready at any time to dislodge and go his way: as long as he found the mercy of God to him; that is, as long as there was peace, and plenty in the land, he rested there in that place in his Calling. God appointed him to sit there, and there he sat, but not as heir of the ground, as a Lord, but as one that did sit there by favour, as enjoying a piece of ground for his cattle to feed upon (for the Land was not full, but they might afford some room to strangers) such was he, ready to fly when God called him. Therefore when God called him to Egypt, he presently changed the place, and went to that: and from thence when God called him again, he came to Mamre, and there he dwelled with the Inhabitants of the Land, because he understood that that was the place that God had selected for him to make his possession. It teacheth us to learn this voice of our Father Abraham; as children learn to speak by their Parents, and delight in their language: so we should still delight ourselves in this language of the Father of the faithful, to be, and account ourselves strangers and sojourners among you that be the world, among you that have your cares so fixed on the world, that you have no care of heaven: among you that will give nothing, but hoard up riches, and you know not to whom you shall leave them: among you that have no dwelling above in that City, whose builder and maker is God: among you that live only on earth, I am a stranger among you. And being so (as every Christian must profess himself) it therefore followeth, we must abstain from all fleshly lusts, and worldly desires, and carnal concupiscences and appetites: for strangers use not to settle on their dregs in the Country they pass thorough, but as men in motion, they take that which is needful, knowing that they have a Country in another place, the blessed jerusalem that is from above, who is the mother of us all. Secondly, we are to consider here the humble conclusion that Abraham makes out of his pilgrimage, out of his strangeness: because he was a stranger; therefore he will be no meddler, as it is an old rule, strangers must be no medlars, they must not take what they will, not buy what they will, strangers do not purchase land in a strange Country, without the good will of the Natives. Such was the nature of this holy man of God, he would not so much as make bold with them for a burying place without their consent. One would think it had been easy for him to have ventured upon this: whensoever a man dies, the common custom of nature, and the law of Nations yieldeth this privilege to put their dead into the ground, earth to earth: there is none so barbarous as to deny, by the light of nature, but that a dead man should be buried, strangers, or Foreigners, or native Inhabitants: therefore I say a man would think that such a man as Abraham might safely have ventured upon this to bury Sarah, and never told them, and asked their good will. But no, the blessed man was of another mettle, of a heavenly and sweet disposition, he would trouble no man, he would give no offence, but carry himself as an Angel of God among them, harmless to every one, he desireth every man's love, he was careful to avoid any man's displeasure: and therefore he cometh to them as to great men, and intreateth them, as if it had been for a Lordship, or a piece of a Province, or some great matter of estate: he cometh to beg a Grave, he desireth a burying place. This should teach us what ought to be our condition in this world, not to be audacious and bold, and presumptuous, as commonly we are one upon another. And even strangers themselves so forget themselves now adays, that they make no conscience of depraving, and undermining, and spoiling, and putting Natives out of their possession: they get to themselves such an impudency, as is strange, and none of the least reproaches, they neither approve themselves to God nor men by this bold intrusion. Let strangers be like themselves, to know that nothing is theirs that they can challenge, they must come to it by the good will, and consent of the parties, for strangers are not at home, but to be sent home to their own place, they must presume of nothing out of their place. If men did consider this, they would not shoulder out and injure and backbite one another, and all for base worldly pelf, little better than a burying place, than a Rod of ground to make them a Grave: but men are so set on it, as though all their hope were here, as though they had no treasure in another place, as though this were their home, and they had no further motion to better things. This is the Preface. Now the Petition follows. Give me I pray you. Giveme, not Gratis; the meaning is not (as after the story showeth) he would not take it for nothing, but give me for price, for reasonable bargain, as you shall deem it fit to give me. See here again the excellent moderation of this great man, this great servant of God: he confessed it lay in their power to assign and contract with him for any thing: it must be their gift, or else he would venture upon nothing: I have lived among you, and I would fain die among you too; as you have given me leave to live with you, I beseech you cast not a way my dead: my Wife is gone the way of all flesh, and I shall follow her shortly, cast us not away: there is no further corporal living for us together; I beseech you give me a burying place, and then we shall be one corporation, our bodies will moulder to nothing, and not hurt you; therefore give me, that which is a common gift, a gift that enemies will give to enemies, and therefore a gift to strangers, and it is natural to do good to strangers. I beseech you give me. What is this he would have? For though this people were very liberal, and would have given him a hundred times more than this he requested, as we see afterward by their answer: it would have been a great matter that Abraham should have been denied: yet this holy man asketh such a gift, as they might well grant without harm. Hereupon the holy man is to be commended; as for the great beggars of the world, they cry, Give, give; all the whole Country is not sufficient to satisfy their desire, but still when they have had this, and that preferment, they cry still Give. This blesfed man was of more moderation, he had a more circumcised heart and desire: he desireth no more than they might well forbear, and part with, and suffer him to have without hindrance. And so it teacheth men their duty, that they should not too much grate upon a friend, nor too impudently demand things that cannot well be parted with: many men are of such good natures, that they will give away at the first sight of a Petition, that that shall be a great loss, and damage to them, and after wish that they had not given it, when they cannot recover it again. There was no such spirit in Abraham, nor should be in God's children, they should not be insatiable, and extend themselves to unreasonable demands: a thing that argueth one altogether glued to this world, and one that hath no further expectation then of things below. Give me: What? A possession of buiall. First, A Possesson. He would have it so conveyed, as no man might make claim of it, but that it should be for him, and his for ever. Therefore it was, as it were, a Churchyard that he begged, such a one as was capable, and had sufficient scope and room for his whole Posterity in the time to come, in times of trouble and persecution: for in this place were the Fathers and those patriarchs (though we read not of their Burial in this place in the book of God many of them, yet notwithstanding it is likely that all the patriarchs had their bodies) conveyed to this place, and that the great ones in Egypt that so demeaned themselves, that they had favour from the Court, were brought to this place. For these and himself, and his present Family about him, whom it might please God to strike with Death he knew not how soon, the holy Father desired a place separate, that there might be no mingling of the select people of God with those that were without God in the present world, as the Apostle saith. Now for this, there is no distinction in our time, for Christ being made the Corner stone, hath made both walls one, the Jews and Gentiles being built upon himself, all this difference is taken away: But at that time it was fit to maintain a distinction, to keep a note of difference. As God set a mark upon the flesh of Abraham, and upon the houses of the Isralites in Egypt, so they kept this in all points, even in their very Graves, that a difference might be maintained between the seed of the Woman, and the seed of the Serpent to the uttermost. Give me a possession, a burying place. Here is the end why he would have this Possession. A strange kind of Possession: a thing that every one is borne to, no man will deny this: we say the land in the Churchyard is every man's, every man is borne to that land. Behold such a land, such an inheritance this Father cometh to beg. He hath not a foot of ground in all the whole land, no place to dwell in, but by their leaves; no place to feed on but with their consent; he is content thus to possess, to have it upon their hand; to have his house upon their liking, and his field and grass upon their affection, and content to be gone, and depart upon their bidding: but when it cometh that his dead must be buried, there is no dislodging then, no removing then, that is a Possession, he makes not other things his Possession, but useth them in a transitory manner. So that the holy Ghost would teach us this, that a man's Grave is his strong hold, his Possession. And indeed there is no Possession so durable and certain as the Grave: all the lands, and all the means that a man hath in this world, it may in the course of time, either by the misguidance of the party, or the succession of prodigals be made away, that he that hath had full possessions may not have a foot of land to call his own: so Possessions are alterable, sometime one man's, sometimes another's, and again another's, no man knoweth whose, because they are still removing. But when a man is possessed of his Grave, that is a long Possession, that Lease is time out of mind, and it holdeth to the coming of Christ to Judgement. Though there be a sort of covetous men in the world that care not for lucre and gain to remove dead bodies, to make men pay deaf, and yet presently when the memory of that payment is gone (in this base respect) to remove them from their natural rest, and to put new bodies in their room. Though this (I say) be practised by some, yet notwithstanding the Lord hath ordered this that a man should have his Grave for ever; and that all Christian men should know that they have no such true inherent possession, sticking to them, and they to it, as the Grave. Thus the great God bringeth us to life by death, making us possess the Grave here for a time, and after possesseth us with life and glory, and joy in the highest heavens. Behold Abraham: see how he beginneth to possess the world, by no land, pasture, or earable Lordship: the first thing is a Grave. So every Christian must make his resolution. The first householdstuff that ever Seleucus bought in Babylon was a Sepulchre stone, a stone to lay upon him when he was dead; that he kept in his garden. So we should begin to make that our chief utensil: it should teach every Christian much more to be mortified so to the world, as to be settled upon nothing for a Possession, so as the ground where his flesh shall rest in hope, till the Lord revive him, and give him his Spirit again. A strong kind of entrance this holy man made into the holy Land, that the first thing he takes possession of, should be a place of burial for the dead. Even so wondrously God useth to work: the promised seed it came of the dead womb of Sarah: and accordingly it is in this great and famous History, that out of these dead ones, the Lord takes such a firm possession of this Land, that when four hundred years were come about, there was such a quick issue, that it drove all the Inhabitants out of the Land: for out of Sarah that was now dead, and Abraham and the patriarchs that were interred in his Cave, out of their dead loins the Lord raised a living issue of six hundred thousand footmen, besides women and children that came under the conduct of joshua and discomfited the Captains of the Land ●…d taken possession. The gracious God out of dead and poor things in the world raiseth strengeth and Majesty: that those that they trampled upon, and accounted as dead men, the Lord made out of them such a living stock, that all the power of Canaan was not able to hold up, and make head against them (they were such a powerful Army) but hid themselves in Caves, and became as dead men, to give place to these dead men. Here is the wonderful great glory of the Almighty out of mere nothing, to work all things, and as he made all things that are seen out of nothing (for by faith we learn that things that are seen, were made of things that are not seen) so he still continueth to lay his foundation in baseness and humility, in a ridiculous manner to flesh and blood, yet out of that he bringeth large and infinite majesty and glory, such as no man can aspire in his thoughts to think sufficiently of. Give me a burying place to bury my dead. Behold, he calleth here Sarah, his dead, he calleth her not Wife, though it is said after in the Text, that Abraham buried Sarah his wife; yet that is in respect of the time of her life, when they lived together, and in respect of the former society, and converse they had: but now he speaks to the point, she is no more his Wife, but his dead. It is translated by all in the Neuter Gender, not my dead she, but my dead, simply in the Neuter gender, as a thing which now had not so much relation. So it is true, when men and women are severed by Death, they are no more man and wife, but one another's dead. For as the Apostle saith, Do you not know that as long as a man liveth, his wife is subject to him, and she must not converse with another? So likewise for men again: but when God dissolveth the contract by Death, then as she is free for another man, so she is no more his Wife: so long as she was alive upon the ground she was his Wife, but now when she is to go into the ground he calleth her his dead, but not his Wife. The substance and sum is this; That Matrimony is God's blessing for present use of mankind, for the propagating of the Species, to continue the seed of man to the world's end, that there may be still a generation to praise God their Creator; and so being a temporal thing ordained for the office of this life, it ceaseth when Death cometh: there is nothing but Death, and that which Christ speaks of in the Gospel, can make a separation: when Death cometh all relations cease, and a wife is no wife, and a husband is no husband. Behold out of th●… the infinite love of God in Christ that hath made all things, all unions, and contracts, hath made all to be void but his own: for our Lord Jesus in life and death is our Husband, our Lord, our Master, our Father, as well in the one as in the other: whereas by the intercourse of Death all things are dissolved, two of the best friends that are may part upon discontent, and body and soul must part at Death, and Husband and wife (the Symbol of Christ and his Church) must part one from another: yet when all societies and contracts part, Christ doth not part from us, but he is in the Grave, as well as in the highest heavens, our Husband, and Lord, and Spouse, and we are his Church still, we keep the same relation, and as strong bonds in death, as in life. My Dead. Yet notwithstanding though she was not Abraham's Wife, yet she was Abraham's dead. This must teach a man after he is freed by Death from the combination and contract, yet that there is a care remaining to the Dead, a love to that, though not as to a Wife: the respects of Man and Wife are carnal and fleshly, Death cometh and cutteth down the flesh, therefore cutteth off that respect too: but because she was dead, and there was such bonds between them formerly, therefore a man is bound to lament and sorrow for his dead, as Abraham did here, to love the memory of the dead, to speak well of the dead when occasion serveth, to commend them for their virtues, to use the friends of the dead (as far as is in their power) with all courtesy, to be good to the children of the Dead, those that the Mother hath left, and not to cast them into the hands of a furious woman, a new Wife, that neither careth for dead nor living: but to have a special regard to the bonds and familiarity, and that spiritual acquaintance that God made in this life: and so to be good to all that come of that issue for their sakes. Let me bury my dead. Lastly it followeth, why he would bury his dead: Out of my sight. A strange thing, Out of my sight. Was his grief so aggravated, as he could not still behold her face? or was it necessary that the carcase itself must be conveyed away? must it needs be that the body being now no way amiable, but noisome, must be conveyed out of a man's sight? The best friend in the world cannot endure the sight of a dead body, it is a ghastly sight, especially when it cometh to that dissolution, that the parts begin to have an evil savour and smell, as all have when they are dead: then to keep themselves in life and health, it is necessary to avoid them, to bury their dead out of their sight. And what so sweet a sight once to blessed Abraham, as Sarah? What so sweet a spectacle to the world as Sarah? The great Kings of the world, set her as a Paragon, and she came no where but her beauty enamoured them: she was a sweet prospect in all eyes, every man gazed on her with great content, to see the beauty of God, as in so many lines marked out in the face of Sarah. Yet now she is odious, every eye that looked upon her before, now winks and cannot endure to look upon her, she must be taken out of sight. Oh bethink yourselves of this, you that take pride in this frail flesh, that prank up yourselves, to make you graceful in every eye: you that study to please the beholders, you that are the great Minions of the world: you that when age beginneth to pearl your faces, begin to redeem yourselves with paint: think of this. Mother Sarah the beautifullest woman in the world, is loathsome to her husband, her sweetest friend: therefore I beseech you in the fear of God, leave these fooleries, and vain fancies: remember what danger Sarahs' beauty cast her into; though it were a great gift of God, yet she had better have been without it, then to have that hazard of soul and body, that she was brought to by Abraham's travels and necessity: and know it that your best beauty is to please the eye of God, to look beautiful in his sight: for the sight of God is never weary; the sight of men will be weary of you, the best friends you have will loathe to see you dead, you will then be grisly in the eyes of men, but the eye of God it is all one even in the dust, and nothing can make you so ill-favoured, but God will like you: therefore labour to please God's eye that never ceaseth: nothing will make him alter his affection, whereas the eyes of men, this life is so full of foul alterations, as the least sickness bringeth an abomination unto them. I see the time prevents me. I will speak a little to the present occasion. We have here a depositum, a gage, a pawn of a dear Sister of ours, a woman known to you all to be of a holy Christian conversation: a neighbour full of peace and quiet, and of good works according to her calling. She was also in the spiritual part a woman of a very good inclination, loving the Word of God, curious and attentive in the hearing of it; She was much delighted in it, and desired to communicate the knowledge she had in the Scriptures to others, and to speak of it as often as occasion permitted. By this study it pleased the Lord to work a constant and lively faith in her, to put all her trust and confidence in him. She was now taken upon the sudden, therefore the Lord hath left her as a pattern for us to look upon, to take heed to ourselves, that we may make our peace with God, and look for death every moment, because we know not how soon we may be arrested. She was indeed a woman of great trust and faith in God: and one whose mouth was full of his praise, still admiring and recounting the wondrous grace of God to her in all the course of her life, in sparing her, in giving her comfort in her conscience, concerning the pardon and forgiveness of her sins, and providing for her worldly helps, which she thought never to attain to: and in many other particulars She did open the grace of God according to her best understanding, still giving the praise to his holy Name: and no doubt, it the stroke upon her had not been so fatal, and as deadly as now it was, we should have had the like fruit more abundantly at this time. Howbeit she was not as one altogether destitute, but she called for, and craved the prayers of God's people, that they would lift up their hearts and hands, and voices to the Lord to look upon her, and release her of her misery and trouble, either by life or death, for she was content either way. She had some touches also of Divine Scripture as occasion offered themselves. As when the light was brought in, she desired to have the light of God's countenance to shine upon her. And when her eyestrings were broke, that the tears did distil down, she desired the Lord God to put her tears into his bottle, and many such Luminations there were that came from her. Her surcharged spirits were so taken and strucken, as a man might perceive at the first there was no way but one; herself drawing herself within, as though that in the outward man there were no room for the soul to dwell there, or to have a fit and opportune habitation. I must needs advertise you of one thing, that this custom of praising and commending of the dead is very full of danger, because a man may be a liar, and a flatterer before he be aware, when he never intended it. But truly (for aught that I could discern) this Sister of ours was one that was very well deserving, of a quiet and moderate spirit, intentive and careful to govern her house and children, and no way exorbitant, for any thing that I can hear. It is true that all are not of one Model, as the bodies of men and women are not of one height and colour, so the souls and spirits are not all of one elevation neither: but we esteem the children of God according to that they have received, and not according to that that they have not received, as the Apostle speaks. I say therefore, according to the grace she had received; I verily believe she was faithful and true to it, that she received not the grace of God in vain; she sought by all means to nourish and cherish it from one degree to another, and to proceed from grace to grace. And therefore I conclude in the judgement of Charity, that we have very strong hopes, and great probabilities of her happy translation. She was a Daughter of Sarah, as Saint Peter speaks of women, that he would have them demean themselves, as Daughters of Sarah: and such a one she was in her habit and attire, in the manner of her life, and society, and company: and therefore I doubt not but she inheriteth with Sarah the place of blessed mansions, that the Lord hath made infinite spacious, and wide, and capable for all blessed souls that put their trust in him. Now, this let us make use of to our own souls. In that she had not that largeness of time she supposed to have had, but was surprised so soon and vehemently, as she could not dispose of herself in that manner, as we know by experience she would have done: it should be a lesson to us to be ready for God, to be acquainted with God. We have had two Corpse's one after another, one a man, another a woman, both taken suddenly in respect of the time, though they had thought to have made an overture of themselves to the world, and thought to have made all things fair and easy, by the confession and expression of their faith to the world, but they were not suffered to do it. So, all presume to have time to make the world know that they be humble and penitent, and to make their confession; but many put it off till it be too late. Let us not be put off with vain presumptions, the Lord giveth, and the Lord takes, we know not how soon. We were borne we know not when, we shall die we know not when. The Lord prepare us all for it. FINIS. GOD'S ESTEEM OF THE DEATH OF HIS SAINTS. PREACHED AT THE FUNERAL OF Mr. JOHN MOULSON OF Hargrave, at Bunbury in Cheshire, By S. T. REVEL. 14. 13. Blessed are the dead, which die in the Lord, etc. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. GOD'S ESTEEM OF THE DEATH OF HIS SAINTS. SERMON. XX. PSAL. 116. 15. Precious in the sight of the Lord; Is the death of his Saints. THe Psalm was composed by David, to be an acknowledgement of that favour and grace of God, which himself had experience of at some time or other; but when or what the particular occasion of it was, we are uncertain. Some refer it to that escape which he made when Saul and his troops had compassed him about, upon the discovery of the Ziphites, 1 Sam. 23. 26, 27, 28. Others, because jerusalem is mentioned in the Psalm, and jerusalem at that time of Saul was not built, as they conclude well against the time of the penning of it; so they find also another occasion, his escape from Absolom, and that great plot, 2 Sam. 15. 14. Others include also his spiritual Conflicts, his combatting with God's wrath, and his despairs because of his sins, together with some sicknesses and strong diseases, accompanied with griefs, and anxieties of mind; In all which he found God benevolous, and merciful unto him, in the sense of which he rejoices, and (as it was his duty) gives thanks and praises unto God. He saith in the fourteenth verse, he would make public business of it, and would pay his vows, corum populo, in the presence of all the people; and good reason he had, for God hath oft relieved him, and taken much care to preserve his life, as he is ever tender of the safety of all his people, for Pretiosain oculis jehovae, etc. Precious in the sight of the Lord, is the death of his Saints. The words are a Simple, universal, affirmative proposition; wherein, 1. The subject or thing spoken of; is, The death of God's Saints. 2. That which is spoken of it is, That it is precious in the sight of the Lord. Which proposition may be resolved into these three observations. 1. That there be some that are Gods Saints. 2. That God's Saints do also Die. 3. That the Death of God's Saints is precious in God's sight. 1. There be some that are Gods Saints. Sanctorum ejus] so the vulgar 1. Observat. Latin reads it. Misericordium] so Pagnin after S. Hierome. Benificorum] so Piscator Piorum] so Mollerus. The King's translators have rendered it in our last English, His Saints, though they have given themselves a liberty in other places to render the Hebrew that is here by our English (Holy,) as Ps. 16. 10. hhasideka, Thy Holy one: and the Hebrew word that properly signifies holy, by our English (Saints) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Psal. 16. 3. Kedoshim, To the Saints. The Saint in the Text is in Hebrew hhasid, and hhasid is beneficus, and but in a secundary sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctus: Yet whereas it is rendered by the Septuagint once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, venerandus, venerabile, which our English translates, The good man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mic. 7. 2. and once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reverend, or as our English hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mic. 7. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pro. 2. 8. Righteous, Prov. 2. 8. Yet in all other places it is translated by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sanctus, Saint, or Holy: and it seems according to the very notion of the word in use among the jews themselves, among whom the posterity of jonadab, because of their holiness of life, and strictness in religion, were called hhasidim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Asidaeans, 1 Mach. 7. 13. as much as, Holy-ones, Goodmen, or Saints. But not to insist farther upon the translation; The name of Saints, is given sometimes by the Fathers to holy men departed, and reigning with God, but so the word is very rarely used in the Scripture: but more ordinarily it is given to the faithful in this life, and so the notion in Scripture is most frequent. So 1 Cor. 1. 2. To the Church of God at Corinth, called to be Saints, or Saints by calling: So also, Eph. 6. 18. Rom. 12. 13, etc. There is a double sanctity, 1. Of outward profession. 2. Of inward regeneration, and so the word is here more specially understood; They are Gods Saints, whom he separates to himself, or calls unto holiness of life; The Saints on the earth, such as excel in virtue, Psal. 16. 3. And there is reason for it, that there be some Saints in this life, Reas. because that which makes Saints is attainable here; not popish Canonization, but God's Election, God's Spirit, God's grace, the Merit and holiness of Christ; as it is, 1 Cor. 1. 2. Those of the Church of Corinth were Called to be Saints with all that in every place call on the name of jesus Christ; Who was both, 1. a pattern of holiness, that his people might be so by his example, and 2. a foundation of holiness, that his fullness might be conveyed to his members. Use 1. If there be Saints in this life, it is against the Church of Rome, which shuts up all the Saints into heaven, and suffers none to be Saints, but such whom the Pope canonizeth. Bellarmine delivers it, 1. That Canonization, which is a public testification of the assured holiness, and glory of some, by which public worships Tho. Aquin. Quod lib 9 act. 16. Cojet. Trast. de Indulg. Canus, l. 5. Cap. 5. are decreed them, is pious and lawful. 2. That this power of Canonization is only in the Pope. 3. That the Pope's judgement in Canonization is infallible. But beside that, this third proposition is gainsaid by men of his own side; The practice itself also of Canonization was unknown till Leo the thirds time, anno 800. or till fourscore years after that, till the time of Adrian; and it was ever anciently held, that no man can judge infallibly of another's condition, or may admit any into the number of Saints. The ancient Church had their commemorations of holy men, and women departed, but without worship. So may we honourably Luther, L. de captain. Bab. Melancth. in Apol. Confes. art. 4. 5. 27. speak of such as are with God, and we do so; Luther calls Thomas Aquinas, Saint, and Melanthon sticks not at it to call Anthony, Bernard, Dominick, and Francis so too. We seldom name those glorious Doctors otherwise, than Saint Basil, Saint Greg. Naz. Saint Ambrose, Saint Augustine. And so we use to commemorate the holy Apostles, the blessed Martyrs, and the Fathers. And think we have as much liberty as the Church of Rome, to call godly men of our late acquaintance Saints, as I remember a learned and reverend Bishop of ours to have called Master Greenham. But withal as the Scriptures do, so we may also call the living believers, and they are so before they come to heaven. Use 2. If there be some, let us all aspire unto that honour, to be such as excel in virtue, to be put in Albo Sanctorum, and to have our names in the Calendar or roll. Let us follow the footsteps of Christ, and holy men, learn of me, saith Christ, Mat. 11. 29. for, I have given you an example that ye should do as I have done unto you, Joh. 13. 15. And let us follow them that have followed Christ, to take out the patterns that have been set us by Apostolical and holy men. In the ancienter times of more pure and fervent zeal, people were ready to run to any lights that did burn and shine among them, to take example from them, how to regulate their lives; Hence came many religious professions, (though since much degenerate and corrupted,) who were won to the imitation of those practices of self-denial, contempt of the world, mortifying of voluptuous affections, etc. which they saw in them. We might make a profitable use of the lives of holy men, and Martyrs of old or of late, to copy out their sanctity. And let it be an encouragement to the study of piety and religion, to consider what honour it brings along with it, it Saints us, so that we need not be at that extreme expense and charge, which we read some have been at in the Court of Rome to procure Canonization. Use 3. If there be some such here, and they be men holy and religious, then take we heed that we speak not ill of such, that we abuse them not, that we open not our mouths against heaven, against them that are Incolae coeli, Inhabitants of heaven, either by an actual possession of glory, or here by an heavenly conversation. Devout and religious men, whose thoughts and hearts are above, do not count this their Country, they do but sojourn with us; abuse not strangers then, especially these strangers for their country sake. We use to say, De Sanctis nil nisi bonum; we should not speak any thing to the prejudice of the Saints. The Romanists are presently upon us, that we forget this rule; Sanctos Dei non esse Lorich. in Fortalitio, haer. 1. de Sanct. peculiari honore colendos, docent omnes hodierni haeretici. So Lorichius accuses us (for we know whom he means.) The truth is we dare not give them divine worship, nor Bellarmine indeed in the very beginning of his Retractations tells us, he allows not the word Divus to be given to the Saints, and that either the word fell imprudently from him, or writing a B, for Beatus, the Printer mistook it for D. and printed Divus. But others stick not at the word, nor 〈◊〉 much more. Serarius in an Ode of his thus; Rinaldus Antistes beatis additus agminibus Deorum. And Melchior Nunez in an Epistle of his to Ignatius, anno 1544, among other matters of the Indieses, speaking of the jesuits Zaviers death, calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaverii. Bishop Vida in his hymn called Divis coelestibus, after he hath invocated the B. Virgin and others, saith, Tum vos caduci corporis Ceu nos onusti pondert, Quondam mares aut virgins, Nunc Dii beati caelites. And to add but one more, Lipfius in Virg. Aspricolli, cap. 30, thus, Tunc tibi ●…udes DEA, dicit omnis sextus & aetas. make them Gods, as the Papists (when they have wearied themselves in fitting their distinctions of latreia and douleia to little purpose) do it roundly enough, and the people in their practice; But we give them their due, and as much as themselves would be willing to receive, as we gathered from the behaviour of the Angel that was sent to john, Apoc. 19 10. But in the mean time, while they make a thriving trade of the flattering of the Dead, they neglect and abuse the living Saints, not only writing a Deal in their Indices expurgatory upon the testimony of Pius or Prudens given by some more ingenuous men of theirs, to some of our Divines in particular; but also traducing the whole estate of our reformed Churches for schismatical, and heretical. Use 4. If there be some Saints of God here, let us choose to be of their acquaintance, and keep their company, because they do best of all know the way to heaven; and it is good to go safely that journey, by direction of the best and most skilful guides, lest we miss it in those places where the way turns, or where the path is not so well beaten as the other Road. 2. God's Saints do also die. The Death of his Saints] Holiness frees not from death. Abel, Noah, Abraham, Moses, David, the Prophets, the Apostles, the Fathers, are all dead. Your Fathers, where are they? and the Prophets, do they live for ever? Zach. 1. 5. God cuts off both the righteous and the wicked, Ezek. 21. 4. The righteous perisheth, and the (hhasidim) the merciful men, or the men of godliness are taken away, Es. 57 1. Yea, and oftentimes as Menander, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Men. was able to observe it, Whom God loves best he takes soon. An observation much like that, in 1 King. 14. 12, 13. That son of jeroboam, who only of that family had some good thing in him, was taken away young. But whether sooner or later, their holiness frees not from Reas. death: rich gilding upon an earthen pot, keeps it not from breaking. They are made of the same mettle, of the same clay with other men. The Apostles that brought the treasures of grace to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Testa, Such a tile, brick, or Pot, as is made of burnt clay. world, were themselves, Testacea vasa; so Saint Hierome: Vasa fictilia; so Saint Gregory, but only earthen vessels, 2 Cor. 4. 7. Clay in the hand of the potter; Es. 64. 8. And therefore all things in this respect come alike to all, Eccl. 9 2. Use 1. If such die, than Death is not always evil; for sure it is not evil to them to whom all things work for good, Rom. 8. 28. The sting of it is gone. And though it have not a pleasant look to entertain us with, it is but as a rude groom that opens the gate by which we must pass to a better place, and to better company. The godly have many advantages by death, 1. Rest from their labours. 2. A Crown when they have finished the race, 2 Tim. 4. 7, 8. 3. Freedom from danger of sinning any more, Rom. 6. 7. Moriar? Desinam alligari posse, desinam aegrotare posse, desinam posse mori. 4. Death frees from a possibility of further dying, 2 Cor. 5. 1. Let me die, saith Seneca, and what hurt comes by that? I can be bound no more, I can be sick no more, I can die no more. 5. They go presently to God. While we are at home in the body, we are absent from the Lord: We are willing rather to be absent from the body, and to be present with the Lord, 2 Cor. 5. 6. 8. I desire to be dissolved; to be with Christ, Phil. 1. 23. 2 Tim. 4. 6. We wrong death, when we call it horrid, it is sin which makes it to be so, else it is but conceit. There is often more pain in a toothache, then in dying. Tears, and black cloth, and the tremble of the guilty do disguise Death, and make it look terrible. He that said, it was of all terrible things the most terrible, was himself an Heathen, and knew not what Christ had done to alter the property. Once indeed it was uncouth and hideous, but since Christ died, it hath a more fair and pleasant face. There can be no danger in that way, which all the Saints have gone. As Photion said to one, that by the same sentence of the Judges was to die with him; Art thou not glad to far as Photion doth? So, are we not glad to far as the holy patriarchs, Prophets, and Apostles have done, and to go after them? He that went this way the first of any mankind, was holy, a Saint, it was Abel whom God accepted. We use to call those passages and straits which have been first found and discovered by any, by the names of the first Discoverers, as the straits of Magellanus, and that a little lower, Schouten Streight, or Fretum le maire; So if it may afford us any comfort for the passage, let us call Death no longer Death, but Abel's straits. Let us learn, if not to love, yet to contemn Death, that so we may have the more easy conquest over all other hard things. It was a bravery in Damindas' an heathen (which Christians should be ashamed to come short of,) When Philip had broke into Peloponesus, and some Lacedæmonians said; They were likely to sustain much evil, unless they could reconcile themselves to Philip; Damindas said; O Semiviri quid nobis poterit acerbè accidere, qui mortem contemnimus? Ah poor spirited men, what can be sharp or hard unto us, who have learned to despise death itself? Use 2. Because Saints, or holy men, do also die, let us make the best use of them while they are with us; To benefit and profit ourselves by our religious friends, acquaintance, neighbours and kindred. When God raises up some man eminent for wisdom, and a godly life, he is set up as a light for the town or neighbourhood to walk by; Yet ofttimes such as dwell near, are careless, and neglect their benefit, when strangers farther off draw near unto the light, and gain by it; as we use to let our own books lie by, and rather make use of such as we borrow, to take notes out of them, because we know not how soon they may be called for by the owners, and presume that the other will still be in our keeping. We should improve our good acquaintance, and walk by the light while we enjoy it, because many times the Sun sets, and it is night in a neighbourhood or a family, when a good friend, a good Parent, or a good Master dyeth. Remember joash, and jehojada. 3. The Death of God's Saints is precious in God's sight. When David 3. Observat. was oppressed with grief, it seems he had such thoughts as these, Surely man is (res nihili,) a vain and worthless thing, too low, and too unworthy, that God should take any notice of him, or be careful of him; But at last he overcame such thoughts, when he had found the experience of God's tenderness towards himself in particular, and towards all his people, and now resolves, That God neglects not his, as if he were not affected with their miseries, but their souls, lives, and safeties, are dear and tender unto him, as a treasure which he will not carelessly lose, or suffer men or devils to take away by force or treachery. Their Death is precious [jakar,] the word of the Text is, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretio fuit, magni estimatum est. God sets them at an high and dear rate. The Septuagint renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Noun by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretiosus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probatus, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multi pretii: God honours and accounts well, and hath high thoughts of the sufferings of his. See how the word is translated in other Texts. 1. Honourable, Esa. 43. 4. [Jakarta] Thou wert precious in my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sight, thou hast been honourable. 2. Much set by. 2 Sam. 18. 30. His name was much set by. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Dear, jer. 31. 20. An filius (Jakkir) pretiosus mihi Ephraim. Is Ephraim my Dear son? 4. Splendid, clear or glorious, job 31. 26. Si vidi lunam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Jaker) pretiosam & abeuntem. The Moon walking in brightness. Put all these expressions together, and then we have the strength of David's word, The death of the Saints is precious; that is, 1. Honourable. 2. Much set by. 3. Dear. 4. Splendid and glorious, in the sight of the Lord. God is so tender of his people, that 1. He will not have them take wrong, he order their death, he takes care for them, he visits and comforts, and assists them in their dying, he helps them with strength, with memory, in their understanding, their senses, etc. 2. He takes much delight in their sweet holy calm deaths, and resignations of their souls. 3. He takes care of their very bodies too, to lay them up sweetly to rest, in Repositories, or Dormitories, as the Ancients were wont to call Churchyards, and Graves. 4. Lastly, he entertains their souls immediately, when they are breathed forth, and places them In Sinu Abrahae, in Abraham's bosom, wheresoever that is, to possess present joy and quietness. And no wonder that he doth all this, because he hath bought Reas. them, and redeemed them unto himself, with so great a price as his Son's blood, and hath graced them with so many gifts and privileges, and hath made over unto them as coheires with Christ so great and large benefits. We may make this Use of it, to serve for the establishment of Use. us in our belief of him, and our waiting on his providence. If their Death be so precious, their sufferings also in any kind are dear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto him. That word in the Text, which is Death, and which by the Seventy is ordinarily turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet is taken in the Scripture sometimes for sickness, or any affliction, Exo. 10. 17. For infection, 2 King. 4. 40. For wounds, Prov. 26. 18. and sometimes in Num. 23. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ez. 44. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Septuagint for the soul. The very sicknesses, and afflictions, and dangers, and wounds, and griefs of his holy ones are dear unto God. But especially their souls, their lives, their good and safety. God writes a Ne perdas, Touch not, Destroy not, as a notable caveat, for the safety, as of Kings most particularly, so also of all that fear him, and that trust in his mercy. I have hastened over these points, that I might come to the testimony that I am to give to our deceased Brother, Master john Moulson, which I may not omit, nor to be particular in it, having never such a subject of discourse before, such an exemplary man. I would not be bought to flatter a profane and wicked great one, but here God's glory in this his Servant, and the edification of you that are present require of me that I speak fully; for, he was Vir nec silendus, nec dicendus sine cura. He copied out in his life the old way of Christianity, and writ so fair after those Primitives, that few now can imitate his hand. And truly as in a garden in which there are variety of flowers, we know not where to pick, so in those many commendable parts of his, I know not which to choose to present unto you, or in what method. But you may take notice, I. Of his moral parts; where I commend four things, 1. His calmness and moderation of affection. No passion was observed to be a tyrant in him; they had an aequipoise. 2. His sober taciturnity, an imitable wisdom in this age of talk and prattling. 3. His affable carriage, and easiness of access, by which like an other Poplicola he gained reputation, and the love of the neighbourhood where ever he dwelled. Some are so hairy and rough like Esau, that they may be discerned by their handling, and some so churlish as Nabal, that a man cannot speak unto them; Which sourness and cloudiness of spirit, I wish were not a blemish to many that give their names unto religion. He honoured it by his sweetness and affability. 4. His grave deportment and carriage. As nothing is more contemptible than a light youthly wanton old man, so the gray-head, and wrinkled cheeks accompanied with sage gravity commands respect from the beholders, as that old grave Bishop Paphnutius, though he had lost an eye, did from the Emperor Constantine. Gravity dwelled in the face of this man, and his very presence was such, as would discountenance the rude and profane. But all these are but mean commendations in respect of the next, II. His practice of holiness; Where I will observe and commend unto you, 1. His unoffensive youth, of which they that can remember him since that time, are confident to say of him, as the Emperor said of Piso; Hujus vita composita à pueritia; His life was composed, and settled, even from his very childhood; and then began to sort himself with the gravest company, chiefly with that learned and godly Master Christopher Harvy, sometime incumbent in this Church, to whom he was dear. He was observed to be so sober, and modest in his youth, that he was desired to accompany, and attend an honourable Nobleman to Oxford, where he was very watchful, and careful of him, and prayed twice a-day with him in his chamber. So ready was he to bear the Lords yoke from his youth 2. His unmarried estate, which was chaste and modest. He lived above fifty years unmarried, and in that state expressed two virtues, his wisdom not be rash, and his care to keep his vessel clean. 3. His married estate, and course of house-keeping. 1. When it pleased God to dispose his heart to marriage, he married in the Lord. 2. When God gave him Children, he nurtured them, and his Family in God's fear. 1. He prayed four times a-day. 2. He read three chapters in the Old Testament, and three in the New every day. 3. After dinner he called not for game for digestion, but read a Chapter before he rose from table. 4. He catechised his children and servants constantly, according to some plain form. 5. He usually rose early on the Lord's day, which time he gave to meditation and prayer, and what he could remember of the Sermon, he usually repeated to his people. 4. His exemplary virtues in his whole course of life. 1. His meekness, and peaceableness of disposition; A grace which in the sight of God is much set by, and a notable testimony of inward holiness, according as it runs, jam. 3. 17. Pure, then Peaceable. He was not apt to quarrel matters that concerned him not, never being observed to bear a part in any faction; a favourable interpreter of things not evident, readier to reconcile, then to make differences, and choosing rather to part with his right then with peace, as appeared in a suit known unto many here. 2. Though he were meek in his own cause, yet he was zealous in Gods. He could not endure any thing repugnant to holy Scripture; nor would he neglect, either seasonably to admonish, or reprove the faulty that were within the compass of his admonition, or to whet on, and exhort others to love and good works. 3. Yet his Zeal did not miscarry, being allayed and tempered with wisdom, as the heart is by the brain, and as the conceit is of the Primum mobile, with the Crystalline heaven near it. His wisdom appeared, first in his discreetness, in his undertake, and all affairs, an argument of which some take to be this; That he was never troubled, nor so much as questioned in any Court concerning any fact. Second in his observing a fit season, when, and a fit decorum in speaking. Third in his choice of company, and specially of such acquaintance as he would be near with and intimate, which were only such as might be able to afford him spiritual assistance in a time of need. 4. His freeness from worldliness, and contentedness with his estate, not as those in Horace, Quocunque modo rem; but he would not improve his estate by the raising it (as haply he might have done, and as others do) upon his tenants. He counted himself rich, because he needed not all that he had, but could have lived with less; for, he that can make a little to be his measure, all else that he hath is his treasure, which was the observation of a good Poet, but a better and a more mortified Divine. 5. His humility, and even among the very temptations to pride. It is an hard thing to be humble in an humble and low estate, but much more difficult in the affluence of outward things. You know his kindred and his relations, yet as he manifested this grace in his whole carriage, so in particular in not being puffed with his brothers and sister's greatness, or the advancement of his children. 6. His diligence in the use of the means of grace; 1. He had a right conceit of Sermons, most relishing, such as were most wholesome and useful for edification. 2. He took pains to hear. He was often known in his younger time, to go ten miles on foot, in those times of greater scarcity. 3. His behaviour in the Church in the time of prayer, and in hearing, was very observable for his reverend attendance and devotion. 7. His answerable practice, fitted and proportionable to his exterior profession. 1. He was much in private prayer. If you would have a trial of sincerity, follow a man home, and to his closet, and see what he doth within doors; for there may be many respects that may set a man on work coram populo. Secret prayer if it be constant, cannot lodge long with hypocrisy in the same heart. 2. He was often, as they say, in secret fasting by himself alone; a Duty not only lamentably neglected in these lazy times of easy Christianity, but ill spoken of too, as a character of a Pharisee, by such as are loath to be at the pains of subduing their bodies, and yet are desirous to come off with the credit and reputation of religion. 3. He was temperate in his diet, and in his habit sober and grave, as counting wisdom and grace a better, and trimmer dress than Lace or the fashion; and so he was in his recreations, though constantly cheerful, yet a man of little mirth or delight in any thing but spiritual. 4. He was full of charity, which appeared in these particulars. 1. Always upon the Lord's day he had six poor at dinner, to every one of which he gave a piece of beef away with them besides, and at night he sent what was left to other poor; Besides what he gave at his door, and what he gave privately to the poor household of faith. 2. His hospitality according to his rank, was such as Peter Martyr reported of Martin Bucer, whose table was ever open to any good people, especially to Ministers, whom he much respected. 3. He sat up many nights for the comfort of thesicke; not thinking that work of mercy sufficiently performed by an How do you, or a cold visit. 4. He had a Sympathy with the condition of Christ's Church abroad. 5. In the last place, let us view him in his last act, his sickness and death, which as the Text hath told us, is precious in the sight of the Lord. 1. He prepared himself to die, not only being willing, but desirous also to be set at liberty, being often at S. Paul's, Cupio dissolvi, which they that were with him, say, was much in his mouth. 2. He was very thankful for Gods assisting him with memory and understanding to the very last, for the continuance of which he prayed, and desired others that were about him to pray. 3. He employed both his memory and speech, for the comfort and counsel of such as visited him. 4. He made a confession of his faith, but chiefly in the matter of justification by faith (which an eminent Roman Prelate called a good supper doctrine) and in the comfort of that point, he resigned his soul to Christ, and slept sweetly in the Lord. Thus as his life was holy, his death was precious. He made no great noise in the world, nor raised greater expectations of himself than he could well manage, like many exhalations that rise out of dunghills, as if they meant to reach the sky, but presently fall down again, and wet us: But as a taper he gave light till he went out, and now he is gone we will leave upon his Grave, Memoria ejus in Benedictionibus, and apply to him the words of the Text; Pretiosa in oculis jehovae, Precious in the sight of the Lord, is the death of his Saints. FINIS. THE DESIRE OF THE SAINTS AFTER IMMORTAL GLORY. PHIL. 1. 23. I desire to be dissolved, and to be with Christ; which is far better. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. THE DESIRE OF THE SAINTS AFTER IMMORTAL GLORY. SERMON XXI. 2 CORINTHIANS 5. 2. For in this we groan earnestly, desiring to be clothed upon, with our house which is from heaven. WHen I read these words, I am in a great doubt, whether I should rather admire the excellency of the temper of these Saints, or deplore the vileness of ours; so celestial the one, so terrestrial the other; so noble the one, so ignoble the other; so magnanimous the one, so abject the other. These Saints they did duly consider, that our life it is but a Pilgrimage: that this whole world is but a Diversorie, or Inn to refresh us for a while; that it is a warfare, all things within us, without us, our enemies; that this body is but a Tabernacle, a Tent, a Cottage, an earthen vessel, a Gourd, the scabbard, the prison of the soul; more brittle than glass, decaying, mouldering of itself, though it be preserved from eternal injuries of air or weather: they saw the vanity, the vacuity, the emptiness of the things of this life; their affections were alienated, estranged, and divorced from the world; they had by watchings, fastings, groveling on the ground, tears and groans scoured off the dross of their souls, and made them polished statues of piety; they had made up their accounts between God and themselves, and had sued out their pardon for their defects and failings, and had that seated in their consciences; they did penetrate the clouds with the eye of faith, and did see the immense good things laid up for them in heaven, with which being ravished, and impatient of cunctation and delay, they desire to be vested in the possession of them, though it were with the deposition of their house of clay, which they did bear about them. Of these things they had not a bare conjecture, but a certain knowledge; For we know, ver. 1. that if our earthly house of this tabernacle be dissolved, we have a building not made with hands, eternal in the heavens: from this full persuasion did arise this heavenly affection, in this we groan earnestly. But alas, how different is our disposition from this heavenly temper! how pale, how won is our countenance at the mention of Death! at the least summons of our last accounts! as vinegar to our teeth, as smoke to our eyes; as a sudden damp to our lights, as an horrid crack of thunder in the midst of our jollities, so is the mention of Death. If any ask the reason of this, it is too manifest; Want of judgement, what is the true good of the sons of men; Want of apprehension of the happiness of the Saints; Want of faith in God, of Union with Christ, our souls never make any holy peregrination from the body, and seat themselves with Angels and Archangels, and trace the streets of New jerusalem; we anticipate not the joys of the life to come by devout meditations and contemplations: we have not our conversation in heaven, from whence we look for our Redeemer: Our soul thirsteth not, our flesh longeth not after the living God. The reason of this is, we hang upon the teats of the world like babes and children, we suck venom out of it to our souls; we walk upon our bellies as unclean beasts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we jutte against God, and offend him; our accounts are not straight and even, therefore we are afraid at the appearance of our Saviour, and of our citation to appear before his Tribunal; we groan when we hear of death, we groan not that we may die, this is our condition; and are not these different one unto another? Doth not this stain the verdure of our countenances, and cover us with shame and confusion, to observe so manifest a declination of the fervour of the Spirit? That you desire this heavenly temper, I doubt not I should offer violence to Charity, the Queen of Graces, if I should think otherwise? For this cause many of you are strict in the performance of holy duties, agreeable, and convenient to this sacred time: That your devotions may attain a happy end, let me lend you an helping hand, whilst I discourse these words which even now sounded in your ears. In this we groan earnestly, etc. Which I will resolve into three propositions. 1. That we are strangers in this life without our house. 2. That the Saints desire their true and proper house. 3. The intention of their desire, In this we groan, etc. That we are strangers, do not the sacred Oracles declare? our conversatinn, our polity is in heaven, saith the Doctor of the Gentiles, Our life it is hid up with Christ, Col. 2. We are fellow Citizens with the Saints, of the household of God. Ephes. 2. Doth not the chief of the Apostles entreat us as Pilgrims and strangers, to abstain from fleshly lusts, which fight against the soul? and do not these and the like demonstrate unto us, that a Christian lives with men, yet abovemen in earth, yet in heaven; bound, yet free; detained with us, yet far above us; living a double life; one manifest; the other Hid with Christ; one contemptible, the other glorious; one natural, the other spiritual; that his Parentage is from heaven, that his Treasure is in heaven; that his heart is in heaven; that his root is fastened in the everlasting mountains, though his branches are here below, that his dwelling is in heaven, though his peregrination be here on earth? and did not these Oracles tell us thus much, yet are there not enforcing arguments to convince us of this Truth. Are not they strangers that are out of their proper place? and are not Christians while they are here out of their place? Is this world made for Man, an Ark of travel, a School of vanity, a Labyrinth of error, a Grove full of thorns, a Meadow full of Scorpions; a flourishing garden without fruit, a fountain of misery, a river of tears, a feigned fable, a detestable frenzy: and is this the place of man? What means the fabric of our body lifted up to heaven, our hands, eyes, head upward, but to show us as Chalcidius the heathen man observed, that our Progenitors are from heaven, that our place is in heaven. Every place is adequate to the thing placed in it; is this world adequate to man? are not his desires infinitely extended beyond the same? Every place hath a conserving virtue in it: Doth this world preserve man? well may it minister a little food to this beast of ours, which we carry about us, but can it afford the least favorie morsel to the soul? it were to be wished that it did not poison, contaminate, and defile the soul: so that the safest way for the soul, is to fly from the world, as from the face of a Serpent: Is this world the place of man, why doth our tender Mother the Church, assoon as we come into the world, snatch us out of the world; and as soon as we breathe in the air, bury us by Baptism in the Grave of Christ, and assoon as we move in this world, consign us with the sign of the Cross, to fight against the world, and all the pomps of the same, and are not we strangers? Are not they strangers, that have different laws, and divers customs, and another Prince to rule and command them? You have heard of the Prince of the air, and the Laws of the flesh; of the fashions of the world, of the wisdom that is from below, and earth-creeping: Are Christians guided by these rules? have they not the God of heaven and earth, the Laws of the Spirit, and the wisdom that is from above, and customs that are from heaven, whereby to regulate them? Who are the men of this world? are they not those who have the God of this world to reign in their hearts? who are led captive by him? whose under stand are darkened, their wills obfirmated, their hearts hardened, their consciences seared, their conversation defiled with all uncleannesses, their senses open breaches for sin to enter; their tongues blaspheming the name of God? and are these conversations fit for the Saints? and are they not strangers? Are not they strangers that are not capable of honours, of possessions in the place wherein they live, as being not free Denizens of the place? and is not this proper to Christians, whose duty it is to vilify riches, and honours, and pleasures in themselves, as much as they that have these do others that have them not? to account riches the greatest poverty, and pleasures the greatest torment, and honours the greatest ignominy, and power the greatest weakness; not to possess the world; not to enjoy it, not to account any thing good that maketh not the owner better, not to admit any thing from the world, but so far as it may advance the true Nobility of man, the purity of the Image of God, his restitution to his ancient descent, his re-estating him in the possession of heaven, and the society of Angels and Archangels, to rise up in Arms against this material world, and to rend himself from this feculent matter; and out of the greatness of his Spirit, and nobleness of his disposition to be altogether ambitious of the presence of God, and of these constant and unchangeable good things? This is the duty of Christians, and are not they Strangers? Are not they strangers that have double Impost, and double customs, and the greatest taxations laid upon them? is not this peculiar unto the Saints in this life? have they not afflictions laid upon them in the greatest measure? must they not through many afflictions enter into the kingdom of heaven? Have they not tears, and that in abundance, for their meat, and for their drink? Have they not enemies from within, and enemies from without? Must they not be conformable to their head Christ, their elder brother: as he had his double portion this life, of afflictions and punishments; so must they have; as he was sanctified by afflictions, so must they also. The gold is not pure, unless it be tried; nor the water sweet, if it have not a current; nor the vessel bright, unless it be scoured; nor the Saints fit for heaven, unless they be prepared by afflictions: what man was there that ever set himself seriously, either to reform himself or others, that found not great opposition from himself, and from others? and are not these strangers? Are not they strangers that are ad placitum Principis to stay in the Land, or to be gone; according as he shall manifest his royal pleasure by his Proclamation? and are not we here in the world upon these terms? how soon all of us, or any of us shall be dismissed, who knows? who dares promise to himself the late evening, or secure himself of the least atom or moment of time? he that dreamt waking of long continuance, had scarce liberty to dream sleeping, for that night they took away his soul; and he himself was branded to succeeding generations with the name of a fool, and are not we strangers? Did not the Saints of God, whose judgements were most refined, those that had the honour to approach most near unto God himself, always so repute themselves? Doth not the holy Patriarch that wrestled with God, and had principality over him? Did nor he acknowledge that few and evil were the days of his pilgrimage? Did not he that was a man after Gods own heart, that had a special promise that his house should continue for ever? Yet did not he acknowledge that he was a stranger as well as his fathers were? is it not his earnest prayer unto God? I am a stranger upon earth, hide not thy Commandments from me: as if he had said, I am a Traveller upon earth; I am speeding to jerusalem, which is above; I am to pass through this dark calignous world; thy Word is a light to my feet, a lantern to my steps; the rule, the square, the cannon of all rectitude; hide not this light from me, lest I run out of the way, or linger in the way, or stumble, or fall in the way; I am a stranger upon earth, etc. What should I instance in particulars? are they not summed up to my hand by the Apostle? Heb. 11. 13: All these patriarchs, Prophets, Saints, all of them did acknowledge themselves to be strangers. Examples have in them an universality of Doctrine and instruction, especially the examples of the Saints, because Praxis Sanctorum, is Interpres praeceptorum, the practice of the Saints, is the best interpretation of the precept. Examples have in them a directive force, because those that are best disposed in mind and body, are a rule for the rest. Examples have an incentive force, to give life, spirits, vigour, transmining by a kind of Metem Psychosis, the soul, the spirits, the resolutions, the affections of the pattern, to him that reads it, extorting deepesighes, and tears, and groans, and other alterations at their pleasure. And if any Examples have this force, have not these much more? Other examples have the testimony of men, these have the testimony of God himself, he is not ashamed; (a wonderful condescension of the one, and the supreme elevation of the other) to be called their God, the God of Abraham, and of Isaac, and of jacob; the Father of the faithful, and the God of the believers: There are examples whereof men boast, but God is ashamed of them, corrupt examples of wicked; the imperfect examples of heathen men, of these God is ashamed; but of these God is not ashamed, and shall we be ashamed of them? We are then strangers. Let me instill into your ears, the voice of that was heard in the Temple, before the ruin of it, Migremus hinc, Let us go from hence. Let me say unto you with our Saviour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let us go from hence, let us truss up our farthels, and on with our sandals, and promote our way to heaven; Let us depose and lay down all burdens and impediments, and make ourselves expedite, and fit for our journey; we are in an Inn, let us look about us, and leave nothing behind, but carry all with us, or send it before us; we have but an instant of our abode here, let us employ it to the best advantage: It is the greatest loss, it is the most shameful loss, it is the most irrecoverable loss that may be, to lose this instant upon which eternity depends; eternity of misery, or eternity of felicity: let us follow our Saviour, let us seek his face, let us ascend with him, let us not rest here. Sleep may overtake us, a false Prophet may deceive us; the snare may entangle us, the Army of the enemy may fall upon us, let us be above all these; Let us seek those things that are above, What? where Sun and Moon are, nothing less; Where then? where God is? where Christ? who is our house, our temple, our habitation, that we may be clothed with him; this is the desire of all the Saints, and this leads me to the second point. That the Saints desire a true and proper house; In this we groan earnestly, etc. What is meant by this house, whether the joys of heaven, or a Glorified body is hard to determine by the context, I incline to Calvins' opinion, that both are meant, as making up that complete house which the Saints desire, the one as the introition, the other as the consummation of their bliss; and into both these houses, I shall labour to introduce your spirits and affections. The first house is the joys of heaven, a kingdom elsewhere; for the amplitude, for the abundant sufficiency, for the honour, royalty of them; yet because many in kingdoms see not the face of the King, and of those that see his face, few are of his house and family; and of those that are of his Court, few are familiar with him, or converse with him; and of those that converse with him, few are his sons, his heirs. Therefore this kingdom is an house wherein all see the face of God; all are of his house, all converse with him, all stand in his presence, all are his sons, all are his heirs; a house so situated, as never any; upon the brow of that hill, which is the beauty of perfection, the delight, not of the wholeearth, but of heaven itself, in the purest air that ever was, even purity itself, freed from all malignant vapour; a place irriguous with the crystal streams of Paradise itself, a place enriched with all the precious things the heart of man can desire; an house not built by man, but by God himself; not of terrestrial feculent matter, not of gold or silver, but that which excels all valuation whatsoever; the hanging or ornaments of which house, are not of Arras, or Tissue, or cloth of gold, or whatsoever is more precious with men, but far above these, such and so excellent, that Neither eye hath seen, nor ear hath heard; neither hath the like entered into the hearts of men. The delights of this house are such, that if all the contentments and delights, that ever ravished the hearts of men in their private houses were put together, yet were they but as a candle to the Sun, as a drop to the Ocean: Oh the stateliness and magnificence of the Hall of this house, wherein are Prophets, Apostles, Martyrs, Confessors. Saints, Angels, the blessed Virgin especially, all of them praising and lauding God Blessed are they that dwell in this house, they will be still praising thee. Here in this life are variety of employments according to the diversity of men's Callings, and their necessities; but there shall be no necessity, there shall be but one work, the work of Praise, a duty which in this life is performed with fatigation and weariness; but there it shall be done with all sweetness and delight: this delight increasing with the continuance of the same. No vain thoughts, to interrupt this duty, no weariness of the flesh to weaken this duty, no necessity or indigency to rend us from this duty; but as it will be our happiness to love, and see God; so it will be the exercise of our happiness to admire, and to laud God: while we are here, such is the weakness of our apprehension, that we cannot with the same act conceive the work, and the workman; we cannot think of the benefit, and the author of the same, than we shall be enabled to join both these together, so to admire the work, as at the same time to praise the author; so to contemplate the benefit, as at the same time to fall down before the benefactor. Oh the stateliness of this presence, where the face of God, the beauty of God, the Majesty of God is seen in so glorious a manner, that even Angels, and Archangels cover their faces, not being able to behold steadfastly the great lustre of the same! Oh the loveliness of the chambers of the King, made for the soul to repose herself in all spiritual delight, after her labour and travel in this miserable world! oh the beauty of the Masions of this house prepared by Christ himself for the soul, to refresh herself with all spiritual food! and oh the variety and excellency of the food of this house, the understanding shall have his food morning and evening knowledge; a clear view of all things, not in themselves, or in their causes, but in their exact Ideas, subsisting in the essence of God, but especially the radiant vision of the face of God, the Essence of God, the Sun of righteousness. The will shall have her food, goodness, joy, delectation, not by measure, but drowned in the full ocean of these, with that stability and confirmation that she cannot will that which is evil; The affections shall have their food, being fully satisfied beyond their desires. The Body shall have his food, being made an impassable, clarified, agile, spiritual body, defecated, and purified from this feculent elementary food, and all other alterations common to it with beasts: and which is most wonderful, the King of Kings shall gird himself to reach out these Joys unto us; they shall be administered unto us We jad hammelek, by the hand, by the power of a King; Did I say this of myself, who would give credence unto me? but Truth saith it, Luke 12. 37. Blessed are those servants whom he shall find watching; verily I say unto you, that he shall gird himself, and make them sit down to meat, and will come forth and serve them. Oh wonderful dignation! who ever heard of the like? Stat Catodum Lixa bibit, the Lord stands, the servant sits; the Lord is girt, the servant is loosed; the Master is reaching out full bowls, and the servant is inebriated with the rivers of these pleasures; once he girt himself to wash his Disciples feet, and the servant was astonished to see so great a Majesty condescending to so mean ministry; shall we not be much more ravished with this ineffable dignation, when he shall again gird himself to supply the soul with unspeakable delight, as if God himself intended nothing in heaven, but to heap content upon them that sit down with Abraham, Isaac, and jacob, in the kingdom of heaven; This is the fatness, the excellency of this house; with the weak adumbration whereof, I doubt not but that your hearts are so taken, that ye have reduced all your desires to this one with the Psalmist; One thing have I desired of the Lord, which I will desire, even that I may dwell in his house, and behold the beauty of the Lord. And I wonder not when I contemplate the Majesty of God, I wish myself all fear; and when I consider the power of God, I wish myself all humility; and when I meditate on the goodness of God, I wish myself all Love; and when I contemplate the Beauty of God and of this house, I wish myself all desire, and so do you also: and therefore with unanimous votes you request me to conduct you to the gates of this house, whereby you may enter into the same, and according to the magnificence of this House, so there are many gates whereby we may enter; and all of these reaching even to the Earth with the foot of Jacob's ladder. There is the gate of Faith, by it we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, access unto God, and that with boldness; by this we lay hold on the Throne of Grace; by this we prostrate ourselves at his feet; by this we adhere, and cleave close unto God; by this we live in Christ, and Christ in us; by this our hearts are purified, our consciences washed with the blood of Christ, and fitted to see God, and to enter into the holy of holyes, unto which no unclean thing can be admitted. This is one Gate. Another is the gate of Hope, which entereth within the Veil, and bringeth us nearer unto God; this grace taketh us by the hand, and leadeth us through the streets of New jerusalem, and showeth us the Temple of the Lamb, and the Lamb sitting in his Temple, assuring us that we shall live there with him; this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven before heaven, the life of the Soul, the keeper of Christ, the keeper of God: This is a second Gate. There is another Gate, the gate of Charity; by this we enter not, but press in unto God, and are not led, but transported unto God, and carried in a fiery Chariot. By this grace we approach not near unto God, but forgetting the greatness of his Majesty, we lay hold on him, we hang upon him, we embrace him, we familiarly converse with him, we freely consult with him, we inseparably cleave unto him more close than any Polypus doth unto the Rock. Another gate, is the gate of humility, a low gate, but a sure and certain gate, the exaltation of the soul, the honour, the dignity of the soul, that which subjects the soul immediately to God, and so seateth it above all the creatures; that gate whereby the soul steals into heaven, though the gate be never so straight, by crouching, bowing, bending, pinching of itself. At these gates, if you knock earnestly by devout prayer, and frequent Alms, you may enter into this glorious and magnificent house, with which the Saints desire to be clothed upon: and this is the first house which they desire. There is another house which the Saints desire, and that is the house of their bodies glorified: while they are here in this life, they have a cottage rather than a house, a cottage seated in a low watery marish place, exposing the soul to Agues, Fevers, and variety of diseases, so that she is sometimes down; at the best but crazy and valetudinary: scarce any vicissitude and change, either of age, or place, or calling; but the soul is dangerously affected with it, and in great hazard; a dangerous Cottage, ready to fall upon the soul, and crash it in pieces; a cottage full of holes and rifts; in every storm, and tempest of adversity it raines through this cottage into the soul, and makes the soul unhealthie; in the Sunshine of prosperity, the beams of the Sun beat upon the soul, and make it faint and weak, many times a ruinous cottage, so that the inhabitant is forced to spend almost all his time in repairing it, in keeping it up, in supplying the necessities of it; distracted, rend, and torn with cares and sollicitudes for it, so that little time is left for better duties, for duties proper to the inner man, and when the soul setteth herself to these duties, than this Cottage is an impediment unto her, taking off her mind from it by some sudden gust of a vain thought, or hindering her by some indisposition, or compelling her by some urgent necessity, to break off before she is willing. These and the like encumbrances do much afflict the Saints, therefore they desire to be clothed upon, with a pure house, a pleasant house, a lightsome house, a healthful house, a durable house, a glorious house that might be a help and encouragement to the soul in holy and religious duties. In this we groan earnestly, etc. You that are owners of the wonder are not ignorant what a wonder man is, a composure of different natures, Celestial, terrestrial; Angelical, bestial; corporal, spiritual; greater than the world, less than the world; the richest Pearl, and the basest foil; the Image of GOD, and a piece of clay: you are not ignorant how these two are affected one to the other in the Regenerate man, if the body be sound and well, it kicketh against the spirit; if it be ill, it afflicts the Spirit. How do I love my body, as my fellow servant, and eschew it as mine enemy? how do I hate it as my clog, and reverence it as my fellow-heire? I buffet it as a slave, and embrace it as a friend; I chastise it and keep it under, and then I want a companion to assist me in the works of piety, I cherish it, and nourish it, and then am I stung with the lusts of it; It is a flattering enemy, and a treacherous friend. Oh my conjunction, and oh my alienation! that which I fear I embrace, and that which I love I fear; before I make war with it, I am reconciled; and before I am reconciled, I am at variance: what a strange mystery is this! therefore the Saints mortify and crucify their bodies, they gird them close with the cords of strong resolutions, they macerate them with watchings and fastings, and make them thin, and pale, and won, that so they may be serviceable to the Spirit; they labour that their hands may be translucent with fasting, as the hands of Elphegus were, that their countenances may be living documents of humiliation, that their bodies may be as transparent glasses, wherein the thoughts of their hearts may be seen, that their souls may have no more residence in the heart, but may as evidently be seen in every part of the body as there. This they aim at, and when they have done all this, yet they complain of the dulness, deadness, heaviness, lumpishness of the body, and are at enmity with it, and cry out, Oh miserable man that I am, who shall deliver me from this body of death? not that they are simply enemies to the body, but to this earthly corruptible body, this sinful body that depresseth the mind musing of many things, and desire the deposition, and laying down of the same, that so they may receive a glorified, a clarified, an incorruptible spiritual body, not made of a spirit, but serviceable to the spirit; they desire that these eyes may be so defecated, that if they cannot behold the essence of God, yet they may steadfastly behold the Empyrian heavens, the splendour of our Saviour, and the lustre of the bodies of the Saints, more bright than the Sun seven times; they desire that these hands may be blessed with the contrectation of that sacred body that redeemed them; they desire that this body may be so transparent and lucid, that the Soul may sally out freely; not at the eye alone, but at every part to contemplate those glorious objects, that it may be so prelucid, that the very thoughts of the heart, and the divine fancies that are in the imaginative part may be seen through it, that it may be so stripped of corporal density and grossness, that like lightning it may be here and there, that it may be fit for raptures, and ecstasies, and the Soul no more doubtful whether she be in the body, or not in the body; This the Saints desire and long after. And let me speak this of you oh triumphant Souls that are now in bliss without the least impeachment of your happiness. This even you thirst after, you esteem it an imperfect estate to be without your bodies, though you glorify and praise GOD in your souls, yet you count it an imperfect work, and say with the Psalmist; In death no man remembreth thee, and in the grave no man shall give thee thanks, though your spirits do it without ceasing, without failing, yet the whole man doth it not; and such an insatiable aviditie, there is in you of the praise of God, that unless it be done totally and fully, you think it not done at all, therefore you desire this glorified organ; but the Saints on earth being much more depressed with this heavy clay, cry out with these Saints; In this we groan earnestly, etc. To be clothed upon with our house, etc. An impropriety of speech I confess, for men do not clothe themselves with houses, yet of eminent elegancy and pregnant, with variety of instructions: to show the fitness of this glory to every soul, as apparel is fitted to every body: to show the comeliness of this glory; as apparel is an ornament to a man: to show the firm adhesion of this glory, the whole man as a garment doth cleave close unto him: to show the redundancy of this glory, that a man shall inveloppe himself in this glory, as a man doth inwrappe himself in his garment: to show the Author of this glory, he that made garments to cover man's nakedness in Paradise below, he maketh robes of honour to adorn him everlastingly in Paradise, which is above: to show the undeservednesse of it on our part, that these garments they are not webs of our own spinning, but robes of Gods giving: to show the all-sufficiency of this glory, in this life we need houses to dwell in, and raiment to cover us, and food to nourish us, and fire to warm us; but this glory it shall be a Magazine of all spiritual store, an house to shelter us, a garment to cover us, Manna to feed us, water to refresh us, it shall be all in all unto us. These and many more instructions are folded up in the Cabinet of this Metaphor, which straits of time will not give me leave to unfold, and spread before you, but must leave them to your private meditations; and so passing (though unwillingly) from these two houses which the Saints desire; I must raise up your attention to their ardent affection unto them. In this we groan earnestly, etc. Wherein you see the intention of their affection, and the expression of it; The intention not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Desiring, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Desiring earnestly; The expression of it by groans; In this we groan earnestly. The one the soul, the other the body; the one the form, the other the exercise; the one the root, the other the branch; or if you will, the one the fire, the other the fuel; the one the flame, the other the oil that nourisheth the flame. The first is the intention of the affection. As those that are in a longing passion die if they be not satisfied: as the pregnant Mother groans to be delivered of her burden; as those that are pressed under a heavy weight faint if they be not eased, even so the Saints pressed down with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that eternal weight of glory, mentioned in the precedent Chapter, a burden which did both press them down, and raise them up; that did both straighten them and enlarge them; like the feathers of the Dove, which add to her Mass, but take off from her gravity, which makes her more corpulent, and yet more light; even so this weight of glory so pressed down the Saints, that it raised them up to the Throne of the Lamb, and feeling this body of sin, this body of death, which they did bear about them as plummets of lead hanging at their feet; they desire eftsoon to be stripped of all encumbrances and impediments, to depose and lay down this cottage of clay, that so being absent from the body, they might be present with the Lord; this was the violence of their affection. In this we groan earnestly, etc. An affection, worthy the name of an affection, truly grounded, and thereforetowring so high, that it is almost invisible to our weak sight. There are some in this life that are fed with gall and wormwood, with tears and groans; upon whom the wheel of oppression is roled, breaking all their bones, so that they seek for death, as for pearls and hidden treasures, as an end and period of their miseries. Others there are who seeing the vanity of the things of this life, and balancing with them the transcendent excellency of the Soul of man above the world, had rather be idle, or not be at all, then to be so basely and meanly employed, and rewarded, as the world doth remunerate her favourites. Others make bitter invectives against the body, as the only impediment to the soul in her more pure speculations, placing the happiness of the soul, in the separation from the body; all these come far short of this divine affection, which hath not her rise from the miseries of this life, or from the vanity of the creature, or from the encumbrances of this cottage, but from a true apprehension of the love of God, from a deep panting after union with him, from a taste of the powers of the life to come, from a Soul inflamed with a coal from God's Altar. Look upon these Saints in my Text, they were indeed exercised beyond measure, with those things which we call miseries, calamities, afflictions; at the mention whereof we quake like Aspen leaves; but were these tainted with impatiency? were these groans fuliginous vapours from a malcontented spirit? Did they not account these afflictions their Justs and Barriers, and Tournaments, and exercises of honour and chivalry, at which Angels, and Archangels were present with their Euges and approbations, God himself the chief Spectator, and rewarder of these exercises; they themselves triumphing and boasting in their trials, with the impress of the Apostle on their shields of faith; We are persuaded, that neither death nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ jesus; They were more Eagle-eyed by the strength of grace, to pry into the nothingness of the creature, than all the Philosophers by the strength of nature; they did mortify, and crucify, and keep under the body, with the lusts thereof, and more truly detest the corruption of the outward man, than any Platonist whatsoever: but were these the grounds, the rise of this celestial affection? nothing less, to see God, to enjoy God, to dwell with him, to converse with him, to be be dissolved to be with Christ: these transported their affections; not the emptiness of the things below, but fullness of things above; not the baseness of earthly things, but the glory of celestial things; not the miseries of this life, or of this crazy vessel, but the happiness of the life to come; they had but a glimpse of this strange light darted into their souls, and the whole world was darkness unto it; they had a gust of sweetness cast into the palate of their souls, and all things else were bitter and unsavoury: Christ was placed in the summitie and height of their souls, and the desire of the full fruition of him caused that fainting, that earnest longing in their spirits. You will say if this be so, what will become of the greatest part of Christians, who are afraid to die? who are so far from groaning to depose this Tabernacle, that they groan at the least intimation of dissolution? It is true that all men receive not this saying, neither is it for every one to attain to this perfection. As there are two sorts of faith, so there are two forts of Christians; there is a strong faith, and a weak faith; and there are strong Christians, and there are weak Christians; the strong Christian is willing to die, and patient to live; the weak Christian is willing to live, and patient to die; he goes when God calls, but he could wish that God would defer his calling; he hath good hopes of heaven, but he desires a little more to enjoy the earth; he loves God more than all, yet his affections are not fully taken off from all; he is not perplexed with the fears of Hell, yet he is not ravished with the joys of Heaven; he hath much strength but knows it not: as many a Spectator of a prize is better able to perform it, than he that undertakes it; but either through faintness of heart, or ignorance of his own strength, dare not put it to the hazard, but had rather commend another man's valour, then try his own; whereas a strong Christian, a man grown in Christ, sends a challenge to this Giant Death, singles him out, as a fit object of his valour, grapples with him, not as with his match, but as his underling, insulteth over him, setteth his foot on the neck of this King of terrors, and by conquering him, captivates with great facility all other petty fears of ignominy, poverty and the like, which therefore are dreadful, because they tend to Death, the last, the worst, the end, the sum of all feared evils: this is the unconquerable crown of Faith; this is the glory of a Christian, this is the Diadem of honour wreathed about his Temples, advancing him above all other men whatsoever. But you will say, may a man desire death? Is this now a question, what means the agony of the Apostle? I desire to be dissolved, and to be with Christ. What means the earnest longing of the Spouse? Apoca. 22. The Spirit saith come, and the Bride saith come; and let him that hears say come. What means her fainting in the Canticles? I am sick of love, let him bring me into his chamber: Let me see his face, I am sick unto death: Let me die lest I die, that I may see him for ever. What means the character of a true Christian? As many as love the appearance of the Lord, which cannot be without death: What means the incredible contempt of death in ancient Christians, insomuch, that it was a received Maxim with the Heathen; Omnis Christianus est contemptor mortis. What means the heroical encouragement of old Hilarion, Egredere anima, egredere, quid times? Go out my soul, go out, why tremblest thou? What means the words of old Simion in the flames; Thus to die, is to live? What means the rapture of Saint Chrysostome, that he would thank that man that would kill him, as transmitting him more speedily to those unconceivable Joys? What means this groaning, and thirsting in my Text? Do not these demonstrate that it is lawful to desire death? Not simply in itself, or for itself; it is the separation of those two whom God hath coupled; it is a cessation of being; it is an evil of punishment, the daughter of sin: to desire it simply, were to desire evil, which is abhorrent to nature; much less ought we to hasten our death by violent means. Let their memories be buried in perpeturall silence, as the botches and ulcers of Christianity, who out of impatience have perpetrated this heinous sin, a sin against God and man; against nature, against grace, against the Church, against the commonwealth, against all things: The Heathen man could say, that we are the possession of God, to be disposed of by him, not by ourselves: the body is the structure of God, the work of his hands, the Tabernacle which he hath made, and not to be removed, or to be taken down, but by his command: while we live, we may advance the glory of God, the good of others; we may empeople heaven, make up the ruins of Angels; to hasten our death, were to envy this glory to God, this good to others: In that distraction of our Apostle between two good things, his own glory, and the good of others; you know which way the scales inclined, to the good of others; as if he had said, Let my glory be deferred, so God's glory be increased; let my joy be increased, let my joy be suspended, so the joy of Angels, and of the Court of heaven be intended by the conversion of sinners; Nay more, this is a small thing; Let me be an Athema, so Israel be blessed, let me be blotted out of the book of life, so thousands be inserted; let the bowels of Christ be streightened to me, so they be enlarged to others; this is life indeed, this is the end of our life: this will comfort us in this life, and crown us in the life to come. He that can truly say, that while he lived, he lived to God, not to himself, that he sincerely propounded the glory of God, and the good of others unto himself; this man may write upon his Tomb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have lived: take this out of the life of man, and what is it but a mere death, if not worse, though it be protracted to the years of Methusalem twice told? Thus, simply to desire death is not good; but clothe this with some circumstances, and then to desire death is not only warrantable but commendable; when we have done all the good we can, when our lives will be no more serviceable to Church or Commonwealth, when we have with all fidelity done our Master's work, when we have the testimony of a good conscience, that we have fought a good fight, that we have kept the faith, that we have finished our race; then may we say with old Simeon, Lord now lettest thou thy servant depart in peace; then may we with our Apostle lift up our eyes to the crown of righteousness, which the righteous judge hath laid up for them that fear him; then we may expect the Euge of the good servant, Well done good and faithful servant, enter into the joy of the Master. Again, when we are called to be Holocausts, or sacrifices, oblations of sweet savours, the Frankincense of the Church to perfume others, to deliver up our lives unto God, to seal his Truth with our blood to encourage others; then we ought to run unto death with all alacrity, rejoicing that we are counted worthy to suffer for his Name, to triumph, to boast in this out of these cases, to have such a taste of God, such a relish of the joys of heaven, such a longing after the presence of Christ, as not to be ready, but to be willing; not to be prepared for the stroke of death, but to be desirous of it, to esteem of death as the funeral of sin, the interring of vice, the period of miseries, the Charter of freedom, the Patent of of exemption from evil of sin, from evil of punishment, the day of our birth, the season of harvest, the seal of our victory, the haven of our happiness, our introduction into heaven, our inauguration into a kingdom; the Chariot of our triumph, the day of our return to our proper house; to our Parents, to our best friends. This is the affection which is required in us, at which we ought to aim. Let this house of clay be resolved into the principles of the same, what wonder if that which is built be thrown down; and that which is compounded, be resolved; and that which was borrowed of the Elements, be repaid again; and that which was taken from the earth, be committed to the custody of the earth. Nay, let me triumph in the resolution of this piece of clay into the exilest atom, and admire the counsel of God, that this Carcase is crumbled into the smallest dust, and sifted into the coursest bran, even to dust and ashes; Were not this body resolved into dust, who would believe his original to be from the earth? what pride, what elevation would follow? what carking and caring for this earthly Tabernacle? if now when we see it to be but a spawn of worms, and the food of Emmet's, there is such immoderate excess; what would there be if the body were exempted from putrefaction? what desolations would follow in Cities, in Towns? how many would dwell in monuments with those whom they have honoured, or affected in their lives? if many be now so impotent, that though the body be putrified, they cannot forbear embracing of it, and to solace themselves, make Pictures of their dead friends, and dote upon these, what would they not do if their bodies were immortal? What neglect would there be of the soul, the better part of a man? who would know the virtue of it, that it is not only salt to the body to keep it sweet, but the life, the beauty, the comeliness of the body? Who would believe the consummation, the period of the world, if our bodies were immortal? who would mind heavenly things? who seek those things that are above? what deifying of the body would follow? what Idolatries? what superstitions? what Temples built? what Altars erected? what variety of Ceremonies instituted to the body? All which God hath plucked up by the roots, by this putrefaction, and incinneration of our bodies, by this, teaching us to contemn earthly things, to have our cogitations on heaven, to think upon this scale, to ascend up to this Mount, to aspire to this intention, which that we may, let me add fuel to the fire, and oil unto the flame, the expression of this affection, to the intention of it, earnest groaning, to eager desiring. In this we groan earnestly. That is, for this we sigh out, not our breath, but our spirits; we groan out, not fuliginous vapours, but our very hearts, we weep not tears but blood; for this we immolate the sufferings of our bodies, and macerate them with watchings and fastings, we roll them in dust and ashes; we exercise them in all humiliation and repentance. And this is to groan earnestly, in my Text. This is the negotiation of the outward man whereby it trades for heaven, this is the conversion of a piece of clay, into a pile of frankincense; this adds wings unto our Prayers; this openeth the ears of God; this dissipateth the clouds of his countenance; this inclineth him to clemency towards us; this maketh the Widow continent, and the Virgin unspotted; this lifts up the voluntary Eunuch to the kingdom of heaven; this perfects the grace that is in the soul; this washeth away the stains, and contaminations that are in the soul; this is the beauty and comeliness of a Christian. How lovely were the Ninivites? how glorious was the King in sackcloth, sitting in his throne of dust and ashes? what were his Robes of Majesty and Royalty to these ornaments, they might dazzle the eyes of the body for a time, these dazzle the eyes of the mind, even at this day, after so many hundred years; they might procure him honour with men, these made him honoured by God himself. Letcorporall eyes look upon an abject, and mean appearance of a King in these weeds, yet do not spiritual eyes see through these garments, Humility, Patience, submission, fear of God, and the like? and are there any Jewels like unto these? what are those garments which are the labour of a worm, to these robes that are the work of God's Spirit? What is a chain of Pearl, to a chain of warm and successive tears, beaten out of the rocks of a broken and contrite heart? they may adorn the body, this adorns the soul; and which is more, binds the hands of God himself. Let whose will admire the victories and triumphs of David over the enemies of Israel, which are indeed worthy of admiration; I admire him in his watchings, and fastings, and sackcloth; by them he overcame flesh and blood; by these he overcame God; by them he overcame men, by these he made conquest of himself; by them he enlarged the territories of Israel, by these he enlarged the bounds of heaven; by them he made Hadadezer fly, by these he made the Angel put up his sword, and God to reverse his sentence; by them he did remove temporal evils; by these he did procure everlasting good unto himself and others. This is that humiliation which this sacred time requires, not abstinence only from meats which pamper this carcase; this is not the body of this fast, but a vehement intention of religious duties above other times; he that prayed twice a-day before, let him now do it seven times; he that fasted but once in the week, let him now do it three times, or oftener, as his body will permit him, though it be to the sickness of the body, it is an happy sickness of the body, which is the sanity of the soul; he that gave Alms a little, let him now double, or triple his liberality; he that did delight before in recreations, let him devote that time to prayer, to humiliation: do not our sins require this? our own sins? the sins of others? if not our own miseries (for which we bless God) yet do not the miseries of other Nations, the Churches of God require this? Do we not now beat our breasts, and hang down our heads, and rend our hearts, and punish ourselves for our sins, that God may not punish them? Did not our sins call upon us for this duty, yet is not the sight of God, the presence of our Saviour, the joys of Heaven, the equality with the Angels, the glory of a Kingdom worthy a tear, a groan, a sigh, a fast? are they now so contemptible or mean, that no violence is requisite? with what face shall we appear before our Saviour at his Tribunal, when he shall demand of us his tears, his watchings and fastings? when he shall say unto us, where are my tears? are they water spilt upon the ground, not to be gathered up? Where are my sighs and groans, have they vanished into the air? where are my watchings? what not a tear, for so many tears? not a fast, for so many fasts? not a groan for so many miseries which I endured? Had I shed but one tear, should it not have broken up a fountain of tears in thee? Had I fetched but one sigh, should it not have made thy life a perpetual sigh: But when I have done so much for thy sake, shall it be lost? wilt thou do nothing for thy own self? shall I cast so much seed into the ground, and reap nothing again. Oh my beloved, what are all our afflictions? what are all the afflictions of ourselves, to the least drop of gall that he tasted, to the least scourge which he suffered? how can we say that either we loved God or ourselves, if we do not these things in testimony of this. If ye shall not perform these duties, it is a small comfort for us, that we have freed our souls; it is your salvation we thirst after, and say in a better sense, than the King of Sodom; Danobis animas, Give us your souls: and without this we have no comfort, we may be acquitted at the bar of God, but we shall not be crowned in his Throne; for what is our crown, but you that hear us; but if you shall thus groan, as I doubt not but you do in secret, it is not I, but God himself hath promised, that they that sow in tears, shall reap in joy: that they which mourn here, shall be comforted hereafter, that they which groan here, shall be refreshed in their proper house; In this we groan earnestly, desiring to be clothed upon with our house which is from heaven. Which God of his infinite mercy grant, etc. FINIS. THE CARELESS MERCHANT; OR, THE WOEFUL LOSS OF THE PRECIOUS SOUL. LUKE 12. 20. Thou fool, this night thy soul shall be required of thee: than whose shall those things be which thou hast provided? DEUT. 4. 9 Take heed therefore to thyself, and keep thy soul diligently. LONDON. Printed by john Dawson, for Ralph Mabbe. 1639. THE CARELESS MERCHANT; OR, THE WOEFUL LOSS OF THE PRECIOUS SOUL. SERMON XXII. MAT. 16. 26. What is a man profited, if he shall gain the whole world, and lose his soul? TThe Patriarch jacob in his vision at Bethel, saw the Angels of God ascending and descending, Gen. 28. Gen. 28. So from the thirteenth verse of this Chapter, we have the Disciples of Christ ascending, and descending. For first their general speaker Simon Peter, had made a notable confession of our Saviour's Divinity, and had received for the further encouragement of himself and his brethren, such an excellent testimony from our Saviour, that the Angels of heaven might behold, and observe, and embrace; Blessed art thou Simon Bar-Iona, for flesh and blood hath not revealed this to thee, but my Father which is in heaven: and I say thou art Peter, and on this rock will I build my Church, and the gates of hell shall not prevail against it. Which words were not only appropriate to him, (they were spoken to him) but they were common to all the Apostles: For as Origen argues, shall we think that the gates of hell prevailed not against Peter, but did against the rest? Therefore that which was Origen. said to him, was said to all, and being such a glorious commendation; behold the Angels ascend. But secondly, what if the earthly mind of man dream of a Messias temporal, and that they must be promoted to places of eminency, and styled gracious Lords? the case is too palpable: for if Christ warn his Disciples, and tell them of his approaching death at Jerusalem, he shall be sure to meet with a check; no such matter, it shall not be so to thee. Oh! here is a strange metamorphize, a sudden alteration; before a Confessor: and now a controller: there is no wisdom of the spirit in this, and therefore no commendation for this, but because he was somewhat too forward, get thee behind me: for thou art an offence to me; behold the Angels descend. And surely this carnal wisdom had been able to weigh them down to the nethermost hell, had not the wisdom of the wisest kerbed, and subdued, and restrained it. What, not suffer? Yes, Peter also must suffer; and all that will follow Christ, must renounce all the in●…icements of the world, and mortify all the corrupt exorbitancies of the flesh, and resist all the temptations of the Devil. For what is a man profited if he gain the whole world, and lose his soul? Which words are an exaggeration of the woeful estate of a temporising Professor, of a carnal gospeler, and they reach to Parts of the Text. our consideration these four generals. First, the excellency, and worth of man's soul, which is of greater value than the whole world. Secondly, the possibility of the loss, a man may lose his own soul. Thirdly, the compossibilitie of outward prosperity, he may lose his soul in gaining the whole world. And then lastly, the woeful bargain in such an exchange, What is a man profited? Of these in order. First of the surpassing excellency, and dignity of man's soul: 1. The excellency of man's soul. it is valued and prized here above the whole world. It was the plausible conceit of certain Philosophers, that the world was a great man, and that man was a little world: a little world indeed, but as Saint Austin terms him, a great wonder: for within this Aug. little world, there is a reasonable soul worth all the world. To render an exact definition of the soul, it requires the tongue of an Angel, rather than of a man: it passeth the comprehension of travellers to apprehend the nature of the soul: for these three, God, Angels, and man's Soul, they are unknown to us; we may sooner admire their excellency, then conceive their nature; and argue of their operations, then attain their knowledge, of such sublimity is the soul of man, so Angelical and Divine, the excellency whereof is commended to us by three distinct voices, of Nature. Grace. Glory. For, first in the order of nature, it is the greatest thing, saith Plato, 1. By nature, and that in respect. Plato. that we may conceive in a narrow room: the most noble thing that all the frame of nature affords, and that In respect of the Original. Image. In respect of the Original, the soul of man hath no beginning 1. Of the original. here: there was no voice directed to the earth, or to the water, for the production of Adam's soul, but a serious consultation of the sacred Trinity, and a breathing into his nostrils the breath of life. Saith Saint Austin, he created it by infusion, and infused it by creation. Aug. And the Philosopher well concludes, that the soul as it is not from without, it is only Divine. Therefore the Manichees Manichees. extolled it too high, when they deemed it a portion of God's substance: let not others abase, and depress it too low, to think it is derived from Parents; it comes not of their substance: it is enough for them to be the fathers of the flesh, God alone is the Father of spirits, as the Apostle makes the antithesis, Heb. 12. 9 Heb. 12. 9 Secondly, for the Image, the soul is most like God; saith Plato; 2. The Image. Plato●… Aristotle. Saith Aristotle, it is of the nearest kin, of the greatest consanguinity, as I may say: and the Lord himself signifies so much, After our Image let us make man. Then the soul of man is not stamped with a Roman Caesar, but with Gods own Image and superscription, and that First in respect of the substance, being not only a spiritual, intellectual, 1. In respect of the substance. incorporeal, invisible essence; but explaining by the plurality of Powers, in the unity of Essence, the plurality of Persons in the unity of the Deity. Secondly, being furnished with singular endowments; as in the 2. The endowments. state of innocence with perfect wisdom, and holiness, and righteousness. Yea, still in the state of sin, some generals are left, some broken fragments of the creation, moral qualifications that may lead us by the hand to the knowledge of our Master. Lastly, in regard of the commanding power it hath over the 3. The command over the body. body. It is to the body, as Moses was to Pharaoh; a God to the body, it actuates it, and moves, and commands, and restrains it; whereby (next and immediately under God) we live and move, and have our being. Seeing then the soul is the immediate work, and character of God himself, so excellent for the Original, and for the Image, let nature conclude that the soul in these regards, is of greater value than the whole world. Secondly, in the Kingdom of grace, the price of the soul is 2. By g●…ce. far above the dignity of the world; and that in the grace of Redemption, and the grace of renovation. For first, in the soul's redemption, the soul amounts so high, 1. In Redemption. as that the whole Creation is not able to discharge it; It is not gotten for gold, nor silver is not weighed for the price of it; it is not valued with the gold of Ophir, or the precious Onyx. It cost more to redeem the soul of sinful man: the precious blood of the eternal Son of God; he could only redeem it, that at the first created it; Ye are bought with a price, the precious blood of Christ. Secondly, in the grace of renovation, nothing is able to cleanse 2. In renovation. it from sin, but the Spirit of God. The Spirit alone must enlighten the understanding, and rectify the affections, and purify the will, and sanctify the conscience, and seal up the Image of God in righteousness, and true holiness. And the soul thus renewed, is as a Garden enclosed, a spiritual Paradise, where the God of heaven delights to dwell, the Spouse of the Beloved, and in the phrase of the Church, As the Lily among the thorns, so is my love among the daughters. Seeing it appears that the universal World is not able to redeem, or being redeemed, to renew, or renewed to parallel the soul; let grace subscribe to that which nature concludes, that the soul is of greater value than the whole world. Lastly, for the passage of glory, the contents of the whole Universe are not able to come near the soul. Saith S. Bernard well, 3. By glory. Bern. well it may be busy, and took up with other things, but it cannot be satiate, and replenished with them. And Democrates imagined, that if there were millions of worlds, it were all one in comparison of the soul for blessedness. The world is transitory like the dew of the morning, it fades as the grass, and as the flower of the field; whereas on the contrary, the soul of man is the subject of immortality, capable of an exceeding, surpassing, eternal weight of glory. For if in the time of grace we b●…ld as in a glass, the glory of the Lord, and are changed into the same Image, from glory to glory, by the Spirit of the Lord. How resplendent shall the souls of the righteous be, in the beatifical vision of God's excellencies? How wonderful shall that divine capacity be, that shall be capable of God himself for a perpetual residence? Insomuch that the most ancient of days shall give fullness to the Soul, of knowledge and wisdom, and his sacred Spirit that shall fill it with the fullness of God, with contentation, and the sacred Trinity shall be all in all to it. Seeing then the Soul is capapable, and is the subject of the happiness, and joys of heaven, and partner with the glorious Angels in the fruition of the chief good, let the sentence of glory join to Grace and nature, that the Soul is of greater value than the whole world. Behold then, O man, out of the mout●…●…ee witn●… for I may say in this case, as Saint john saith 〈◊〉 ●…other, T●… 〈◊〉 three that bear record in heaven, the Father, the ●…d, and 〈◊〉 ●…y Ghost. Behold, out of the mouth of three Wi●…ses) the s●…passing excellency, and dignity of thy soul▪ i●… 〈◊〉 the breathing of God, the Image of God; he created it with 〈◊〉 Word, redeemed it with his Son, and in whomsoever his g●…e abides, he will crown it hereafter with his glorious presence. What then remains, but that we esteem our souls accordingly Use. To take especial care of our souls. as God values them. Let us not with the unhallowed voluptuous in these times, make lords of our bodies, and slaves of our souls. Let us not spend our days in providing for the lusts of the flesh. Let us not in affectation of fair possessions, of able servants, of hopeful sons, and good friends, content ourselves with bad souls. A man's soul is himself, saith Plato. And O Plate. Aug. wretched wight, saith Saint Austin, how hast thou deserved so much ill of thyself, as among all thy goods, to be only thyself bad? O remember the sublimity of thy precious soul: thou knowest not what a precious pearl thou hast in thy body, like the hidden treasure in the Gospel it is of greater worth than the whole field. I say not as he did, know that th●…●…ast a God in thee, yet know that in that better part of thy nature, thou art like to God: for he hath given thee a soul of his own breathing, and stamped it with the impress of his own Image; 〈◊〉 created it capable of the fruition of his own presence in endless glory. In the consideration whereof, walk worthily of this precious divine inspiration. Thy Soul is a spirit, let thy thoughts be spiritual. Thy Soul is immortal, let thy meditations be of immortality, and renounce thy body and good name, ●…d gifts of the world, for the gaining of thy soul; For what shall it profit a man to gain the whole world, and to lose his own soul? So much shall serve to be spo●…n of the first point: the surpassing excellency and dignity of the soul, it is valued and prized here above the whole world. Now, the next is the possibility that a man may lose his own 2. The possibility to lose the soul. Mat. 24. soul. The mention whereof causeth me to remember, 〈◊〉 passage between Christ and his Disciples, Mat. 24. Th●…●…ples point Christ to the stately buildings of the Temple, but they were soon damped, when Christ told them, that after a while there should not a stone, be left upon a stone. So perhaps, you are take●… with admiration at the former part of the discourse, concerni●…g the excellency of man's soul, but are damped, to consider ●…at a man may lose it. It is a substance immortal, in respect of the being of it; but defiled with sin, it is adjudgeable to death in regard of the well-being; and a possibility so to die, is nothing repugnant to the immortality of the soul. The damned spirits they are always dying, an●… a●…e never dead; they are always deprived of God's comfortable presence, and are never released of their hellish torments; As the Apostle saith in another case, as dying, and yet behold they live; as living, and yet behold they die. The soul expiring is the death of the body, and God forsaking is the death of the soul. But you will say, how is it possible? Quest. Answ. How the soul may be lost. The question is soon resolved, if we ponder the causes of death. A thousand mortal maladies there are to kill the body, and there are a thousand deadly diseases to destroy the soul. There is no sin so small, but in the rigour of God's justice, and in its own nature, it may damn the soul. When God in the beginning stated man in Paradise, he gave him a special caveate about the tree of knowledge, he gives him a command thus; In the day thou eatest thou shalt die. What, for bare eating? No, beloved, but for the sin, for transgressing so small a Commandment of so great a God. Sin alone makes a separation between God and the soul, and causeth the death of the soul; The soul that sins, the same shall die. It may teach us, that for the time that we live in this world, there is nothing easier than to sin. There is a tree of Life, and a tree of Knowledge, and by eating of the tree forbidden cometh death: there is a way of felicity, and a way to destruction; there is a God of salvation, and a ghostly enemy, and by adhering to the principality of sin, a man may lose his own soul. Is it possible then that a man may lose his soul that is so precious? Use. and have we not great reason to try, and to suspect ourselves, touching our standing towards God? Is there not a main necessity to seek the means to preserve us in the compass, and seals of grace? It is lamentable to consider how in bodily diseases men can open their grief, and seek for help, and send to some learned Physician. We can go to some noble learned counsel, in case of law. But alas the soul lies wounded in the way, overladen with the grievances and pressures of sin, distracted with the affrightings of a troubled conscience, as if there were no balm in Gilead, no Physician there, as if there were no Minister to afford help. There is no seeking abroad: a Lion is pretended to be in the way, and Solomon's sluggard, folds his hands to sleep. O let not these things be so. Be not as the horse and mule that have no understanding. Neglect not the helps of your preservation in grace: but be continually watchful with suspicion and jealousy, and abstain from fleshly lusts that fight against your souls. The Poet could say, Thiefs rise by night to rob, and kill, and steal, and wilt not thou wake to save thy soul. God (for the most part) saith Saint Chrysostome hath allotted to nature all by two, two hands, two eyes, two feet, two ears; ears, eyes, hands, feet, two of all, that if we chance to maim one, we can help to relieve the necessity of it by the other: but he hath given us but one soul, if we lose that, what shift shall we make for another soul? a piercing contemplation, if we had grace to consider it. Therefore, O my soul, tender thyself as my own happiness, if thou be translated to heaven, the body in time shall come thither; this corruption shall put on incorruption; this mortal, shall put on immortality. Again, if thou be haled with the fiends to the nethermost hell, the body in time shall be ●…ormented with thee. It is altogether just with the righteous God▪ that they that meet in sin, should also consort in suffering. Save thyself, and save all; and by woeful consequence, lose thyself, and lose all: For what is a man profited, if he gain the whole world, and lose is own soul. So much for the second point, the possibility of losing a man's soul. Come we to the third, the compossibilitie of outward prosperity; 3. A man may lose his soul in gaining the world. he may lose his soul, in gaining the whole world. In the diversity of opinions concerning the chief good, some there were that placed it in riches; others in honours; and how ever they differed in their judgements, yet both agreed in this, that they were both deceived. For how ever it cannot be denied, but that riches, and honours, are the blessings of God; yet again they are no demonstration of a blessed man. Lest any man should take Note. them to be ill, they are bestowed upon them that are good: lest any man should reckon them for the chief good, they are bestowed likewise upon the evil: external blessings are but common favours vouchsafed to good and bad. Was Abraham rich? so was Abimelech. Was jacob rich? so was Laban. Was David a King? so was Saul. Was Constantine an Emperor? so was julian. Salvation depends not on the multitude of riches, or emminencie in place: the tallest Cedar hath the greatest fall; and the fairest houses many times the greatest ruin; and outward prosperity unguarded with inward sanctity, may soon lose the soul. For first, rich men are tainted with covetousness, which is a kind 1. Rich men. of secret Idolatry, Collos. 3. and covetousness which is Idolatry, saith 1. Are covetous. the Apostle. If you would know the reason, the more tenaciously a man loves his own, the less devotion he offers to God, you cannot live in the service of Mammon, and of Christ; the mouth of the Lord hath spoken it, you cannot serve God and Mammon. If the young man in the Gospel have great possessions; if judas carry the bag, if Demas embrace the present world; then farewell Christ, farewell Paul, and farewell soul too. So true is the saying of the Apostle, They that will be rich fall into temptations, and snares, and many foolish, and noisome lusts that drown men in perdition and destruction. Where, he saith not they that are, but they that will be rich: It is not simply money, but the love of money that is the root of all evil. Riches are good with a good conscience: but if the soul be infected with avarice, if it savour of that bitter Collaquintida, Death is in the pot, and how hardly shall they that have riches enter into the kingdom of heaven? For the desire of worldly men, it is as the unsatiable thirst of a dropsy patient: there is no means that they leave unattempted, no policy unachieved for the accomplishment of their ends, and advancing of their estate. Balaam for a bribe will almost curse where the Lord hath blessed. Ziba for an inheritance (as much as in him lies) will bring his Master within the compass of treason. Demostenes for a little more gold, instead of pleading, will pretend he hath a cold. May not the Church have a Balaam? And the Prince's court have a Ziba? and the bar have a Demosthenes? There is no greedy Monopoliser wheresoever they be, in City or Country, but they are moralised Eagles; and the coals that they carry shall fire their own nest; They shall have ahab's curse with Naboths' Vineyard, and Gehezies' leprosy with Naamans' reward; and while with an eager pursuit they hoard up unrighteous Mammon, it is but wrath heaped up against the last day; they heap up wrath to themselves against the day of wrath. Secondly, great men are in danger of ambition, and a swelling 2. Ambitious men. inordinately upon their promotion. And the ambitious man is so strangely dazzled with the beams of his own lustre, ut imperio, etc. that in the greatest of his power, he thinks of nothing but how to be greater, he forgets the Lord that made him, and God that razed him out of the mire, to set him with the Princes of the people. And like that famous fool in his new coat once, he knows not himself. So by means of this impediment; though God have some Noble, and some worldly-wise, that he hath drawn to himself: yet by means of this impediment, Not many mighty, not many Noble are called. The gates of heaven are too too straight for the swelling dimensions of ambition: there is nothing so easy to pride as to purchase a fall, and there is no fall so great as from heaven. It is a sign that Lucifer, if he long for dainties shall be cast out of heaven. It is a sign that Adam, if he desire the Apple shall be cast out of Paradise. It is a sign that Nebuchadnezer, if he glory in Babel, he shall be cast out of his Kingdom. It is a sign that Haman by abusing his promotion, shall be exalted to the gallows. To comprise it in a word, the greater the dignity of emminencie and honour, the greater the execution of pains, and horror. The summethen is this, in a world of promotion, and temporal advancement in worldly possessions, and unmeasurable treasure, the covetous, and ambitious man may lose his own soul. Now, for a word of Application, if this be so; how taxable 〈◊〉. To tax covetous men. then are the thousands of worldlings in this kind, that imagine the gain of this earth to be the greatest happiness? That say to the Gold, thou art my God; and to honour, thou art my glory? That make Gold their God, and Mammon their Mediator. Saith Saint Bernard, Bern. Ye covetous generation that glory in silver and gold, in that that is not yours, nor precious; precious it cannot be, but by the avarice of the sons of Adam that prise them. Again, if they be yours, take them away with you when you go hence. Yet the children of the world are wholly for great Diana, Gods of silver and gold, multitudes of lands, and revenues, and advancing of their secular estate. Many can complain of the va●…tie of this world, and the deceivableness of it; but few complain of that Idolatrous confidence that themselves repose in this false world: there are few that recount, how in enjoying outward things, Martha without Mary, prosperity without piety, they may lose their own souls. O let a word of exhortation prevail against this sore disease, if riches increase, take heed of covetousness; be covetous of spiritual things, for immortality, there hoard up your treasure in heaven. Again, for ambition take heed of it, be honourable for humility, 2. Ambitious. and ambitious for heaven, Love not the world, and the things of this world; exalt not yourselves against the Lord of glory. Thou knowest not what a day may-bring forth: boast not of to morrow. O fool, this night shall they fetch thy soul. And what is a man profited, if he gain the world, and lose his own soul? So much for the third point, the compossibilitie of outward prosperity, a man may lose his soul, in gaining the whole world. The fourth and the last, is the woeful disadvantage by such an 4. The loss by this gain. exchange, What is a man profited? You may call it not unfitly the account of the careless Merchant; or a Summarie collection of gains and losses. For (a little to countenance the allegory) every unsatiable worldling is but Merchant adventurer, a venturous Merchant, he exchangeth his precious Soul for the deceivable riches of this world. But when God in his judgement transports him to his own place, the unfortunate Island of damned spirits; then he begins when the time is past, to cast up his doleful account, to compare his gains, and his losses; and after all the ennumeration of his imaginary gain; so much by usury, so much by extortion, so much by fraudulent dealing; the total sum is collected to his hand. What is a man profited? whence the observation might be this, that When the gain of the world, is attended with the loss of the soul, Observat. The world●… gain, with the soul's loss, it comes to nothing. the overplus will be just nothing. The bargain is such, as that there is nothing gotten by it. That is too sparing an expression, it is short of Christ's meaning, who conceals the worst, and refers it to our own collection: for (by the way) it were a happiness to be nothing, it were profitable for the damned: but this comes nearest Christ's meaning, it is a loss unredeemable, and such as the world cannot countervail, when a man for the gaining of the world forfeits his soul. Let us see it in some particulars. First, if it be a man that glories in the resplendancie of his fortunes, and blesseth himself in magnifying his estate; a Commander of Kingdoms and Nations; an engrosser of preferments and dignities; yet First, Death will attach him, there is no carrying it away: he 1. Death takes all away. must of necessity take his leave of his Mammon, and then whose shall all these things be for which he hath lost his soul? Who gains by the smallness of the Epha, the greatness of the shekle, the refuse of the wheat? Where is the man that gloried in his abundance, and store, and thought himself the only happy man? saith the Prophet David, I went but by, and he was gone, I sought him, and his place could not be found. There is a lively expression that illustrates it, jer. 17. As the Partridge gathereth young that she ●…er. 17. 11. brought not forth: so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool. What, not before? Yes, he was always a fool; but then by conviction, his own conscience shall call him so; by the confession of his own tongue, which shall call him so; by the proclamation of just men, they shall proclaim him so; Lo this is the man that took not God for his strength, but trusted in the multitude of his riches, and strengthened himself, etc. Secondly, having lost his supposed good, he loseth the fruition of God the chief good, the countenance of the beatifical 2. He loseth the chief good. presence, the fellowship, and melodious harmony of the glorious Angels: his place and portion with Abraham, Isaac, and jacob, in the kingdom of heaven. And all proportionable to his own deservings. In his life-time he refused God, being dead God refuseth him: he turned his face from the poor and needy; God in his affliction eternally turns his face from him. A loss so exceeding great, that whosoever descends deepest in the meditation of it, yet he shall be at a loss, and to seek for a full definition of it: For as Chrysostome truly affirms, Though a man tell thee of ten thousand Chrysost. hells, all is one in comparison of this misery, to be discarded of blessedness and glory, and to be hated of Christ. But if this be so, what shall we say to further misery? having 3. Possessed of the greatest ill. lost the chief good, he receives his punishment with hypocrites, and unbelievers in the dungeon of extreme ill. A place where there is nothing but horror of conscience and desperation; a company of affrighting devils; and with all this, weeping and wailing, and gnashing of teeth. In stead of merriment, and jovial laughter, and s●…urrulous lascivious songs, and wasting, and abusing the creatures of God, nothing but weeping, and gnashing of teeth. So that having come into the chambers of death, and closed Simile. in the straits of the grave; the man like the hedgehog, leaves the apples behind him, and only reserves the prickles of a wounded spirit, in that sentence of Babylon; As much as she hath gloried herself, and lived deliciously, so much torment give her. Lastly, that that is the hell of hells, that nothing may be wanting 4. Without hope of deliverance. to his deserved woe; he is out of hope of all gracious means of deliverance, he must never look for the revokation of God's sentence, though with Esau, he seek it with tears, he must never look for mitigation of his horror, though he beg with the unmerciful glutton, for one drop of water. The date of repentance is out; the day of grace will never dawn again: the justice is implacable, the fire unquenchable, the worm unsatiable, and all continual without intermission for evermore. O! bottomless depth of horror; oh unexpressible torment of a forsaken soul! what greater misery, saith devout S. Bernard, Bern. then always to be wishing for that which shall never be, and for the removing of that that shall never cease to be. Therefore the sum is this; Hath the covetous exchanged his soul for riches; the ambitious for honours: hath he lost it for the riches of Croesus, the power of Alexander; the Empire of Augustus; the glory of the whole world? yet in consideration of The end of his life loss of his God extremity of his pain eternity of all What is a man profited? Now then for foam application, and to draw toward a conclusion: Use. To prevent this misery betimes. suffer the word of exhortation (brethren) and captivate your thoughts to the obedience of Jesus Christ. You especially whom God hath blessed above others, concerning the enjoyment of outward, temporal things. If ever you be desirous to escape the direful slaughter-house of Hell; to escape those burnings, and those everlasting yell, while you have time, bethink yourselves of some saving course to fly from the wrath to come. And now in time cast up your accounts: take heed lest for the love of this present world, you lose your God, the life of your souls. There is a way that seems right to a man (saith Solomon) but the end of it is the manifold ways of death. Some Babilonish garment, some Naboths' Vineyard, some sweet preferment: but if the means be unlawful, if it disturb conscience, and prejudice the glory of God, and occasion the destruction of thy soul, then say, What shall I do when God shall rise up? and when he shall visit, what shall I answer? This will be the reckoning of fools at the last, What hath pride profited us? and what hath riches brought us? Surely the gain will be no other than what Promethius is fabled to have had by Pandora's box, a place to be tormented. Or what Hercules got by Dianira's garment. Such will be the final issue of all Mammonists, that live amongst Christians, and under means of better reformation, and more sanctification in their ways; I say this will be the final issue. The worm of despair always gnawing, and never dying; and the flames of eternal Tophet never to be extinguished. Therefore in such a case, if thou tell me thou knowest what thou dost, and what thou gainest. Let me tell thee, thou little knowest thy damage, and what thou hast lost. Alas, what are the goods of this life, when they are compared: with eternal damnation? and the sweetness of imaginary gain, what proportion hath it with the bitterness of so great a loss? Riches have wings, they take their leave, honour is transitory; pleasures fly away: whereas the soul of man is the subject of immortality. And thy poor neglected soul must bide by it for an everlasting pledge, and pay the debt. O! then, continue this glory that is nothing; First seek God's kingdom, and the glory of it; suffer not heaven to stand at so great a distance to thy soul, taste and see how gracious the Lord is by one drop of water from that celestial fountain; by one crumb from that heavenly table; and then as concerning the things below, thou wilt account them as dross and dung, in comparison of that joy and peace of conscience. Resolve as Themistocles, when he saw a goodly booty, he would not stoop to take it up: leave these things for the Children of this world. But let your care be to please the Lord, and to gain the peace of a good conscience; First seek the kingdom of God, which consists not in meat and drink; but in righteousness, and peace, and joy in the holy Ghost. Remember the vanity of the things of the world; remember how unable the soul is to enjoy hell, and to lose heaven without eternal horror: and in consideration hereof. Use the World, as though you used it not; and use this as a proof, hide it in a sanctified memory, and write it in the table of a sanctified conscience, (if it were possible) with a pen of Iron, and the point of a Diamond. What is a man profited if he gain the whole world, and lose his own soul? FINIS. CHRIST HIS SECOND ADVENT; OR, THE APPROACH OF THE GOD OF RECOMPENSES. ACT. 1. 11. This same jesus which is taken up from you into heaven, shall so come in like manner, as you have seen him go into heaven. Epist. JUDAS, vers. 14. Behold, the Lord cometh with ten thousand of his Saints, to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. CHRIST HIS SECOND ADVENT; OR, THE APPROACH OF THE GOD OF RECOMPENSES. SERMON XXIII. REVEL. 22. 12. Behold, I come shortly, and my reward is with me, to give every man according to his works. THe Angel having described to Saint john (in the Chapter immediately before; and in the former part of this Chapter) the exceeding great joy, and glory, and felicity, that all the godly shall have in the kingdom of heaven, by comparing it to a City built with precious stones, having twelve gates, and twelve foundations: wherein there is no darkness, they needing no candle, nor the light of the Sun: for Christ Jesus the Sun of righteousness, is the continual light thereof. And that therein is no misery, no cross, no imperfection; no want, no calamity, but continual joy and rejoicing. Where their songs are Halelujah, and their shields felicity, in the continual enjoying of the presence of Almighty God, the glorious Trinity. Having, I say, thus described these joys, he doth in the words of my Text, for the comfort of the godly, Who (have here no continuing City, but) are strangers, and foreigners, and pilgrims, and travellers to another City, and seek a Country. And in this their travel, they meet with many crosses, and afflictions, and miseries. And likewise for the terror of the wicked, that make this world their kingdom, and are the chief Lords and commanders of the same: for the comfort of the one, and the terror of the other, the Angel here in the person of Christ saith, he will come, and that shortly, to be a speedy deliverer of the one, and a just Judge against the other. Behold, I come shortly, and my reward is with me, etc. In which words, observe these particular branches. Parts of the Text. First, the word of preparation or attention, in the first word, Behold, which is as it were a Trumpet that sounds before the coming of the great Judge, bidding every one to fit, and prepare himself to hold up his hand at the bar, Behold. Secondly the Person, and that is the Judge himself, speaking in the person of the Angel. ay, Christ Jesus himself. Thirdly, his action, I come. Fourthly, the speediness of his coming, shortly. Fiftly, the end of his coming to Judgement, and that is to reward every man according to his works. Sixtly, and lastly, the quantity, and the quality of the reward inclusively set down; which is according to the quality of the works: for if the works be good, there shall be a great, and good reward, but if they be bad, the reward shall be accordingly. The small model of time will not suffer me to run over all these particulars: therefore my meditations, and your attention, shall be in one doctrine from the words in general, and that is this, that Christ jesus will hasten his coming to judgement, to reward the godly with everlasting, and eternal felicities: but the wicked and ungodly, Doctr. Christ will come to judgement to reward the godly and ungodly. with endless woe, and perpetual misery. For the proof of which doctrine, you may consider these four things. First of all the certainty, and celerity of Christ's coming to Judgement. Secondly, the signs that prognosticate his coming. Thirdly, the Judgement itself. Lastly, the end. For the certainty of Christ's coming to judgement, I persuade myself that there is none here among you so ignorant, that he doth not know, or so Atheistical that he doth not believe: you know it is an Article of our belief, that he ascended into heaven, and there he sits at the right hand of his Father in glory, and from thence he shall come at the end of the world, to judge both the quick and the dead. Therefore I may spare the labour, and the time in any further proof of that. Now concerning the speediness of his coming to judgement. The speediness of Christ's coming. If so be the day of Judgement was at hand sixteen ages since, as both Christ and his Apostles proclaimed; if then even in Christ's days the ends of the world were come, as Saint Paul saith, 1 Cor. 10. 11. If then was the last time, as Saint john saith. 1 john 2. 1 Cor. 10. 11 1 Joh. 2. 18. 1 Pet. 4. 7. 18. If then the end of all things were at hand, as Saint Peter saith, 1 Pet. 4. 7. can we think that now it is far off? Nay, so sure, and so certain as God is God, and his Word is truth, and not one jotte nor tittle thereof shall pass away, he is near at hand, he will come shortly. But, before we proceed, there lies two stumbling blocks in the Two heresies concerning Christ's coming to judgement. 2 Pet. 3. 3. way, that we must remove, wherewith many stumble concerning this point. In the time of the Apostles there were two heresies confuted: the one by Saint Peter, the other by Saint Paul. Saint Peter in 2 Pet. 3. 3. he wills us to understand, that in the last days there shall come scoffers, men living after their own lusts, saying, 1. Confuted by S. Peter. Where is the promise of his coming? You preach so much that Christ Jesus is coming to Judgement, and to call every one of us to account for our ways, our words and actions, but where is the promise of his coming? for all things continue alike from the beginning of the Creation. Miserable men! that would be persuaded that the day of Judgement should never come, because it was deferred: but such jesting, and mocking, and scoffing at this great and terrible day heretofore used, and indeed now practised in the whole progeny of unbelievers, it may be an argument to us, that it shall not be deferred; for so saith Saint Paul, 1 Thes. 5. 3. when they shall say, peace, peace, and safety, than destruction shall come on them, as travel on a woman with child, and they shall not escape. But Saint Peter answers these scoffers that asked, Where is the promise of his coming? he gives them two answers; The one in verse 8. the other verse 9 In the eighth verse, he saith Christ defers not long to come to judgement: for saith he, one day with the Lord is as a thousand years, etc. alluding to Psal. 90. 4. A thousand years in thy sight, are but as Psal. 90. 〈◊〉. yesterday, since they pass as a watch in the night. As if he should say; were it possible for a man to live a thousand years; yet those thousand years in respect of God, assoon as they are passed, they are as one day in respect of men: nay, they are but as a watch of the night; that is, but as three hours. The old Jews they divided the night into four Watches, and appointed to each Watch three hours; as may appear by comparing of these places of Scripture together, Mat. 14. 24. Num. 14. 25. Luke 12. 38. So then Mat. 14. 24. Numb. 14. 25 Luk. 12. 38. the words bear this exposition, that a thousand years in respect of God, are but as one day; nay, but as a Watch of the night; that is, but as three hours. It doth plainly show to us, that Saint Peter meant not to speak distinctly of a thousand years, but of a long time: so that his meaning is, innumerable years in respect of God, are but as one day. Saint Peter might as well have said 2000 or 3000. or 10000 thousand years in respect of God, are but as one day. Thus you have his first answer to those scoffers, that said, Where is the promise of his coming? His second answer is in the ninth verse, where the Apostle saith, The Lord is not slack concerning his promise. Where is the promise of his coming? Why, saith the Apostle, The Lord is not slack, as we account slackness. For we account them slack that go slowly about a work, but God is not so to be accounted slack; but saith the Apostle, He is patient towards us, and would have none perish, but come to repentance. Then the slackness of Christ's coming is his patience, because he would give us time to repent, and have us prepared before he come. O, then beloved, let us not make a mock as others do of this patience, but while we have time, let us take time, that when he comes we may be worthy of him. Thus you have the first heresy confuted. The second was quite contrary to this, set abroach by certain false teachers, who taught the Thessalonians, that the day of 2. By S. Paul. Judgement was so near, that it should happen in their age. Where (by the way) you may take notice of the exceeding great subtlety of the Devil, that labours by all means possible to bring men to one of these extremes. Either that the day of Judgement shall never come, or it shall come in such a limited time and age. And indeed it is ranked among the opinions of some, that held that the day of judgement should be just 6000. years after the Creation, 2000 before the Law, 2000 under the Law, and 2000 under the Gospel. But Saint Paul answers these false teachers among the Thessalonians, and all of the like opinion: therefore to arm 1 Thes. 2. them against their assaults, he bids them for a certainty believe it. 2 Thessaly. 2. that the day of judgement was not at hand. And he gives the reason verse 3. For, saith he, that day shall not come, except there be a departing first, and that man of sin, the son of perdition be revealed. But how is it that the Apostle tells the Thessalonians, that the Object. day of Judgement was not at hand, seeing it is plain in the places before recited, that the end of the world was at hand, and that now was the last times? and Heb. 9 26. Christ appeared in the end of the world. It was in the end of the world that Christ appeared to Heb. 26. sacrifice himself for our sins; how is it then that he tells the Thessalonians here, that the day of the Lord is not at hand? Master Calvin saith the answer is easy: for, saith he, in respect of God it was at hand, but as for us, we must be continually waiting Answ. for it. But Master Beza, and Rollock give another Exposition, which I take to be more natural to the place: for, say they, in all those places where it seems to be avouched, that the day of the Lord is at hand: they understand the word in the Original, to signify generally a time drawing near. As to say the day of Judgement may be this day as well as to morrow, and to morrow as well as this day; and many days hence as well as now. But in that place where he saith it is not at hand, they understand the word precisely, to be meant of a precise time: so the Apostle speaks truly, the day of Judgement is not at hand, so as that any man can say, it shall be this day, or this month, or this hour, or this year, or this age. This is no more but the doctrine of Christ; Of that day, and hour no man knoweth, no not the Angels in heaven; no, not Christ himself as man, but the Father only. So you see it is plain and evident, that the day of Judgement is at hand; but in what precise limits of time or age it shall happen, it is uncertain. Our Saviour Christ tells his Apostles, Act. 1. 7. It is not Act. 1. 7. for you to know the times, and seasons, that the Father hath put into his own hands. It is not for you to know these times: Then beloved, why should we have an ear to hear, where God hath not a tongue to speak? Let it suffice us to know that it is at hand, which if we make good use of, it will make us wary and watchful, and vigilant over all our ways; that we say not with the evil servant, Our Master defers his coming; let us eat, and drink, and beat our fellow servants: but betake ourselves to the good servants duty, to watch. Watch we therefore, we know not the day and hour, when the Son of man cometh. But when he cometh and finds us doing well, dealing faithfully, and living holily; happy, nay thrice happy shall we be: we shall be sure to partake of the blessing of those upon mount Gerrazim, we need not fear the curse of those upon Mount Eball. We need not be afraid of the Thundering, and lightning on Sinai, nor the fire, and tempest, nor smoke of the furnace, nor of the sound of the Trumpet: for all our joy shall be in Zion. But when he comes, if he find us living wickedly, dealing unfaithfully, cursed, nay, thrice cursed we be, we are sure to partake of mourning for joy, of ashes for beauty, of a rent for a girdle: whatsoever becomes of our garments, assuredly our hearts shall be rend in sunder. Watch we therefore, we know not the day and hour, when the Son of man will come. In the second place, that the children of God may be armed, 2. Signe●… of Christ's coming. and prepared for his coming, he hath set down in his Word, certain signs which being effected, and come to pass; they may easily judge, that then the day of redemption draweth nigh. Now these signs are of three sorts. Of three sorts. Some are in respect of us a long time before he comes to judgement. A second sort are immediately before his coming. The third, in his coming. The signs that prognosticate his coming long before are these; 1. Long before. First of all the preaching of the Gospel to the whole world, 1. The preaching the Gospel to all the world. Mat. 24. 14. which is set down by Christ, Mat. 24. 14. The Gospel of the kingdom shall be preached to the whole world, for a testimony to all Nations; then shall the end be. Which words of our Saviour Christ we are not so to understand, as that the Gospel should be preached to the whole world at any one time: for that never was; nor I think never will be: but if we so understand it, that the Gospel shall be preached to all Nations successively, and at several times: then if we consider the times since the Apostles, we shall find that the sound of the Gospel hath gone out to all the Nations of the world, as it was spoken by the Prophet: so that this first sign is already past, the end cannot be far. The second sign is, the revealing of Antichrist, saith the Apostle, 2 Thessaly. 2. 3. That day shall not come, except there be a departing, 2. Therevesling of Antichrist. 2 Thes. 2. 3. and that man of sin, the son of perdition, which is Antichrist be revealed. Concerning this sign, in the year of our Lord 602. after Christ; S. Gregory seemeth to avouch, that whosoever taketh the name of universal Bishop, and Pastor of the Church, that was Antichrist. Five years after, Boniface succeeding him, by Phocas the Emperor, had the title of Universal Bishop of the Church, and ever since, all their successors have taken that name: so that it is evident that at Rome hath been, and now is, the Antichrist; so that the second sign being fulfilled, the end cannot be far. The third is the general departure of the most from the Faith. 3. General departure from the faith. There hath been a general departure in former times: when Arrius spread his heresies, almost all the whole world became an Arian: and for the space of 500 years together, from the time of Boniface, the world was so infected with Popish heresies, that the faith of Christ could scarcely be discerned; they were as a handful of wheat to a great deal of chaff; so that this sign it is already fulfilled in part; but there shall always be a falling away, and a departing from the faith till Christ come to judgement. The fourth sign stands in exceeding great corruption in the manners of men. And the Apostle makes this a sign of Christ's 4. Corruption in manners. 2 Tim. 3. last coming to judgement, 2 Tim. 3. This know, that in the last days perilous times shall come, men shall be lovers of themselves, covetous, boasters, proud, blasphemers, disobedient to parents, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasures, more than lovers of God. The Apostle makes this a sign and mark, that shall be in the last days. Beloved, if ever this were fulfilled, it is fulfilled in these days of ours: for there is a general corruption in the manners of men. It is very hard to find those that in all truth and sincerity, labour to discharge a good conscience towards God and men. And Christ hath said himself, that when he comes to judgement, he shall scarce find faith on earth; such a general corruption there shall be in the manners of men: so that this fourth sign being already past, the end cannot be far. The fifth sign is exceeding great persecution, and affliction of 5. Persecution of the Church. the Church, and the Saints of God. This hath been fulfilled in former times. You know there were ten fearful persecutions in the Primitive Church. And so it is fulfilled even in these days of ours: for the Whore of Babylon, that spotted beast, she laboureth to make herself drunk with the blood of God's Saints. There are but few years, nay, months, or weeks, wherein some of the blood of God's Saints is not sacrificed to appease the wrath of the Persecutors. Then if in these days, this sign be fulfilled, the end cannot be far. The sixth is a general security, so that men will not be moved, 6. General security. neither with the preaching of the word of God, nor yet with judgements from heaven: they have such exceeding dulness and deadness of heart, that neither of these will move them. For the former, you know God hath sent many judgements amongst us; we have had fire, and famine, and pestilence, and invasion of foreign enemies; inundation of waters, thunder and lightning from heaven; but all these will not work upon our hearts. The Lord he hath scourged us oft, but yet we set light by his corrections, we harden our hearts against all his judgements, our hearts will not be softened, and mollified; what effect hath all these wrought, where is our humiliation, our repentance, and reformation. And for the preaching of the word of God, alas that can get no entrance at all: men's hearts are so crusty, and so hardened, that the seed of God's word it lies uncovered, it takes no root at all in the heart; it works no reformation at all: so that if ever this sign were fulfilled, it is in these days. It shall be saith Christ speaking of the general security that shall be, when he comes to judgement) as in the days of Noah and of Lot, they were eating and drinking, and marrying, and giving in marriage, till the fire came from heaven and burned them, and the water over-flowed the world: so that this sixth sign being past, the end cannot be far. The seventh and last sign of Christ's coming to Judgement, 7. Calling of the Jews. is the calling of the Jews, which the Apostle, Rom. 11. 25. calls the fulfilling of the Gentiles. When God hath the number of his Elect among the Gentiles, than the Jews shall be called again: but of the time, and the manner, and number, the word of God doth not reveal it: so that it is likely this sign is yet to come, all the rest are fulfilled, and therefore the end cannot be far. The second sort of signs, are such as are immediately before Christ's coming to Judgement, and that is the darkness of the 2. Signs immediately before Christ's coming. Sun, Moon, and Stars. The Sun shall be darkened, the Moon shall lose her light; the Stars shall fall from heaven, the very powers of heaven shall be shaken, the foundations of the heavens shall tremble. Alas, what shall the little shrubs in the Wilderness do, when the tall Cedars of heaven shall be shaken? What shall poor sinful man do, when the Angels shall be afraid? The last sign shall be in Christ's coming to Judgement, Mat. 24. 29. it is called, the sign of the Son of man; Then shall appear 3. In Christ's coming. the sign of the Son of man; and then all the tribes of the earth shall mourn. What this sign of the Son of man is, Divines do vary. Some hold it is the sign of the Cross, which all eyes shall behold, even they that pierced him, as john saith, Revel. 1. Revel. 1. Some others (which I rather assent unto) take it to be the glorious beams of Christ's Majesty, immedeiatly before his personal appearance to enlighten the world, being darkened, by reason of the want of the light of the Sun and Moon. So you see what these signs shall be. The signs that prognosticate Christ's coming. Those that shall be fulfilled long before, they are all effected, but one, as you heard. Therefore it stands us all upon, as wise Virgins, to prepare oil in our lamps, that when our Bridegroom Christ shall come, we may be ready to enter into eternal joy. So we come from the signs that prognosticate the judgement, to the Judgement itself. Concerning the Judgement itself; You must know that after 2. The judgementit self. death there are two judgements; There is a particular, and there is a general Two Judgements. Judgement. The particular Judgement is immediately, as soon as ever the breath is gone out of the body. As soon as ever the soul is 1. Particular. gone out of the body, it is conducted by the Angels before the Tribunal seat of God, and there receives the particular sentence, either of joy or torment, according as it lived in the body in this life. We need not speak of this; we have example for the proof of it in Scripture, of Dives and Lazarus, the one whereof being dead, was presently carried to joy, the other presently to torment. The other is a general judgement; so called, because it shall 2. General. be of all men in general that ever lived, and breathed upon the face of the earth, men, women, and children; all shall be presented before the Tribunal seat of Christ; all must hold up their hands at the Bar of his judgement; all must give an account of all their words, thoughts, and actions: all must receive the sentence either of Come ye blessed, or go ye cursed. After which sentence once pronounced, there shall never question be made, of the end of the joy of the one, or of the ease of the torments of the other. But here ariseth a question; you know the world consists but Quest. of two sorts of persons, believers, and unbelievers. For the believer it is evident and plain, joh. 5. 24. He is passed already from Joh. 5. 24. death to life; he hath everlasting life already; he shall not come into judgement. And for the unbeliever it is as plain, joh. 3. 18. that Joh. 3. 18. he is already condemned, even already: both are judged already, both the believer and unbeliever; the believer is saved already, the unbeliever is damned already, what need therefore a general; a second Judgement? To this I answer, that there is a very great need of it, both in Answ. Necessity of a day of judgement. respect of the justice, and of the mercy of God, whose property it is always to reward the godly, and to punish the wicked, which seeing he doth not to the full in this life, it must needs be that a day will come that he will fully do it. You know the course of the Lord, as David speaks; good men have bands in their death, and wicked men are lusty and strong; good men are in evil condition; and wicked men in prosperity. Diogenes the Cinnick, seeing Harpalus a thief long in prosperity; he was bold to say, that wicked Harpalus his living long in prosperity, it was an argument to Diogenes, that God had cast off his care of the world, that he respected not men's affairs. And indeed the prosperity of the wicked, hath brought the Saints of God to a stand. David's foot slipped almost in seeing the prosperity of the Psal. 37. job 24. 12. wicked. It made job to say, job 24. 12. Men groan out of the City by reason of oppression, and the souls of the slain cry out; and yet God chargeth them not with folly. This made jeremiah, to expostulate his cause with the Lord, jerem. 12. Let me talk with thee of thy jer. 12. judgements, Why doth the wicked prosper, and they that transgress thy commandments? This makes the godly take up that passionate complaint, Psal. 73. 11. How doth God know it? is there any knowledge Psal. 73. 11. in the most high? Certainly, we have cleansed our hearts in vain; in vain we have washed our hands in innocence: in vain we labour to live godly lives; Why? Every day we are chastened: for the Lord corrects us every morning. And these have the wealth of the world, they have the world at will. We in Christianity know this to be true. Dives hath the world at will, while poor Lazarus is shut out of doors, hungry and thirsty, cold and naked, full of necessity every way. This being so, the day must needs come, that the one shall have fullness of glory, and the other of misery. But to answer those places before cited. To the former joh. 5. where it is said, The believer is passed already from death to life; he hath everlasting life already. It is true, he is passed already from death to life, by faith he hath it already, and by hope; he shall not come into judgement; that is, of condemnation, (so we must understand it,) but there is a judgement of absolution that is to be executed; and so when the Lord Jesus Christ shall descend from heaven with the sound of a Trumpet, and the voice of the Archangel, than the dead in Christ shall rise first, and be caught up in the clouds to meet Christ, and then they shall be set at his right hand, and hear that heavenly sentence; Come ye blessed of my Father, inherit the kingdom prepared for you, before the beginning of the world. You see the answer to that, that believers shall not come into judgement; that is, not the judgement of condemnation, but of absolution at the last day. Now for the other place, where it is said, joh. 3. 18. the unbeliever unbeliever condemned already how. is condemned already. It is true, he is condemned already, and that three ways. First of all, he is condemned already in the counsel of God. Secondly, he is condemned already in the word of God. Thirdly, he is condemned already in his own conscience. First, in the counsel of God, God hath made an eternal decree of Predestination, whereby he hath elected some to salvation, and predestinated them thereto, and others to damnation. In this Gods eternal decree, the unbeliever is already condemned: nay, before ever he came into the world, as you have it in the example of jacob and Esau, Rom. 9 before ever they had done good or evil, God hated the one, and loved the other. Secondly, in the word of God he is condemned, john 3. 18. Why? because he hates the light, and loves darkness. Thirdly, in his own conscience he is condemned: for the continual horror thereof gives him no rest, day nor night; there is a worm continually gnawing there, and a sting tormenting him: but the full execution thereof is to be in the day of wrath, when he shall be set at the left hand of Christ, and hear the sentence, Go ye cursed into eternal fire, prepared for the devil and his angels. O, what a terrible day will this be to all the wicked workers of iniquity: for Christ Jesus the Judge shall come then, to give them their reward. This shall be a black, a sad, a woeful, dismal day to them: they shall not be able to look on the Judge, he shall be so terrible to them. You see the terribleness of the Judge set down by Saint john, Revel. 20. 10, 11. where it is said, he saw a Revel. 20. 10, 11. great white throne, and one sitting thereon, from whose face fled heaven and earth, and their place was no more found. Heaven and earth are great and mighty creatures, insensible creatures, that have not sinned, they fly, and tremble, and hide themselves at the coming of the great Judge: and shall man, silly sinful man, think to stand before the Judge without trembling? Indeed if a man could present himself spotless without blame, he needed not to fear, but a 'las it is far otherwise, there is none that doth good, and sinneth not, saith Solomon. The most righteous before men are stained, and polluted in the sight of God; and may cry with the Leper, Unclean, unclean, what is man that he should be pure? or the son of man, that he should be just with God? The Angels of heaven are impure in his sight, how much more filthy man, that drinketh iniquity Job 15. Psal. 14. 2. as water, Job 15. So in Psal. 14. 2. When God looks down from heaven upon the sons of men, to see if there were any that would understand and seek after God; Will he find any that frames themselves according to the rule of perfection that he requires? surely no; but this he finds, they are all corrupt, and abominable in their doings, there is none that doth good; no, not one: so sinful is man in his whole race: sinful in his conception, he is conceived in sin, before ever he sees light in this world, when he is covered with the rich hangings of nature's wardrobe in his mother's womb, than man tumbles in sin, as the word in the original signifieth. He is sinful in his birth, in his life, in his thoughts, his words and actions; and shall he that is thus spotted, and stained, and polluted, stand before the pure Judge of heaven and earth without trembling? surely no; The mighty, the Kings of the earth, the Captains, high, and low, of what condition soever; as many as have not made their garments white in the blood of the slaughtered Lamb Christ, they shall tremble, and fly to hide themselves; and cry to the mountains to cover them, before the face of this glorious Judge. We come now to the last thing, and that is the end of Christ's 4. The end of Christ's coming. coming to Judgement. The end of Christ's coming you know is to give a reward. And this reward shall be both to the wicked, and to the godly: for he shall give the reward according to every man's work. First, I will speak of the reward of the wicked. And after conclude with the reward of the godly. The reward of the wicked shall be endless woe, and perpetual The punishment of the wicked. misery in hell. There was never any man that descended into that fiery lake, and returned thence to tell us, what torments are provided for the wicked in Hell: but yet as by one drop of the Sea water, you may conceive of the saltness of the rest; and as a man may guess at the stature of a Giant, by the length of his foot; even so we may have some conceit of those endless and easeless, and remediless torments prepared for the wicked in hell, by a taste of the miseries we have in this life. Great may the grief of a man's heart be, even in this life, as great as mortality is able to bear. Can we read of the mourning of joseph, of Hannah, of job, of jeremy, of jerusalem and not be moved? our hearts are hard. Can we read of the hideous torments invented by Tyrants, Caldrons of boiling oil, roasting upon spits, tumbling down Mountains in barrels of nails, rending of joints with horses; can we read of these merciless torments, and not be moved? our hearts are harder than a millstone. Alas, beloved, these are nothing but shadows, but counterfeit to those torments that are prepared for the wicked in hell. For though the bowels of hell labour to empty the bowels of judgement, yet she hath an immeasurable portion for her children now living; nay, for those that are unborn, a patrimony of blackness, of brimstone, of the wrath of God, of wailing, and gnashing of teeth. Certainly, death shall take them away, but they shall never die; they shall consume for ever, and yet shall not be consumed; they shall be in fire unquenchable, and yet see no light. You may read of the wine of giddiness, Psal. 60. 3. of a strange kind of Worm, Isay Psal. 60. 3. Isay ult. Ezek. 28. 22. Rev. 14. 10. ult. of fire and brimstone, Ezek. 38. 22. of the Winepress of God's wrath, Revel. 14. 10. All these, and if worse than these can be, are prepared as so many torments for the wicked workers of iniquity. Their cup is the deadliest that ever was drunk, even of God's wrath wherewith they shall be filled for ever; their worm is that that continually gnaws upon the conscience: they shall be tormented in fire and brimstone, before the Lamb and his Angels: Not such as that of Sodom and Gomorrah; for then there were hope that they might be converted at the last into heaps of Ashes, or pools of Pitch; but such fire and brimstone, that as a bottomless Mine gives them rest neither night nor day, the smoke of it ascending for ever; and is appointed for a time, and times, till time shall be no more. Their torment in such a measure, as neither eye hath seen, nor ear heard, nor heart of man hath conceived. But, beloved, all this is but general; if the time would suffer, we could show the torments of the damned in particular, as First, the eternity of those torments, in that they shall never Eternity of the torment of the wicked. end; and I verily persuade myself, that this is a great increase of their torments, the very conceit and thought that they shall never end, it is a great increase and aggravation of the torment. You know there is no grief and sorrow, or misery in this life, but time will either diminish it, or take it quite away; either the tormented, or the tormentor will die: but in hell there you have them tormented day and night, for ever and ever, neither the tormented, or the tormentor die, but they live to endless woe. O! saith a godly Father in his meditations, if a wicked sinner in hell did know that he were to continue there no more thousands of years, than there are sands upon the Seashore, or no more millions of Ages, than there are piles of grass upon the ground, yet this would be some comfort, that at last they should have an end; but this word never, it breaks the heart, that after they have continued there so many thousand years, and millions of ages, they are as far from the end of their torment as at the first. Secondly, we might note here again the extremity, and strictness Extremity of torments. of those torments, the straightness of them, there is no mercy showed; Take him, and bind him hand and foot, and cast him into utter darkness. And again, the gate is shut, after the sinner is once cast into hell, there is no getting out again, the gate is shut. The straightness of these torments may be exceedingly laid down to us, in the Parable of the rich glutton; who in hell, roaring in everlasting flames, lift up his eyes, and saw Abraham afar off, and Lazarus in his bosom; he desired Abraham to send Lazarus, but to dip the top of his finger in water, to cool his tongue: a small request: he asks not to be delivered from his torments; or for a flagon of water, but for a drop; yet to see the strictness of those torments, it was denied him. Dives had before, the world at will, what his heart could desire: but Lazarus comes to his gate full of sores and hungry, yet he refused to refresh him with crumbs from his table; see the just judgement of God against the merciless wretch. Dives refused to give a crumb; when he asked he is denied one drop. So that as Saint james speaks, jam. 2. there shall be judgement merciless to them that jam. 2: yield no mercy. Beloved, all you that have the wealth of the world remember this example, when the poor distressed members of Christ come to your gates, shut not up the bowels of compassion, open your hands, and your hearts to relieve them: for as I said before, there shall be judgement merciless to those that show no mercy. But I come The reward of the godly. to the last thing that I will but only name; that is, the reward of the godly, that everlasting, eternal felicity in heaven. The time will not suffer me to speak largely, and particularly of the reward of the godly, which is a great encouragement, and comfortable to the servants of God. I will only speak in general. The Prophets when they speak of the Kingdom of Christ, they set it out by good things; there is no need of their good things; Nation shall not rise against Nation, they shall break their spears into mattocks. Isay 2. The wolf shall dwell with the lamb, and the Leopard with the Isay 11. Kid; They shall eat of the tree of life, and the hidden Manna there. They shall be made pillars in the Temple of God. There they shall be clothed with long whiterobes. Which places take us by the hand, and bring us to some conceit of those joys. How then doth it stand every one upon now, while we have time, to labour to have interest in those joys? Thrice happy is that man or woman, that comes to enjoy those joys. It is spoken of Christ, that he, the joys of heaven being set before him, he sustained the cross. Saint Paul accounted all but dung that he might win Christ, and come to those joys. And Ignatius saith, that breaking of bones, fire, and gallows, quartering of limbs, come what will, so I may come to those joys. I would we had all the like zeal after those joys. Our coldness in seeking those joys come from a base esteem of them for if we did esteem them, we would labour exceedingly after them. Many things for use might be inferred hence. As first here is Use 1. Comfort. comfort, and encouragement to all the Saints of God, the servants of Christ, that take pains to live a godly life. However here they endure afflictions, and mockings, and reproaches, and scoffs of the world, yet Christ hath a great reward for them. Let them rejoice, great shall their reward be. Give me a man then that hath buckled with the sins of the times, that hath studied the advancement of Religion; give me such a one as hath encouraged those that are feeble, that hath provided for the Lords Prophets, that hath reform the abuses of the Lords day as Nehemiah; what will inflame his zeal more than this, that Christ his Saviour sees it, and regards it, and will reward him? And lest he should faint before the reward come, he saith, he will come shortly. This comforted Elias in the Wilderness, and jeremiah in the Dungeon, and job on the Dunghill; so that they were more than conquerors through Christ. Secondly, is it so that Christ will come to Judgement, and Use 2. Terror to the wicked. Mal. 4. 1. hath his reward with him; here is terror to all the wicked workers of iniquity. Behold, saith Malachi, Mal. 4. 1. The day of the Lord cometh, it shall burn as an oven, and all the wicked and ungodly of the earth, shall be as stubble and straw, and fuel for the furnace of God's wrath. What a woeful and heavy day will this be to all the wicked and ungodly? Me thinks they might conceive the terror, and they shall cry out at the last day, when he shall come to reward them: is not this he whose laws we have contemned? whose sides we have pierced? whom we have nailed to the Cross: whose Ministers we have reviled? whose servants we have reproached? And this shall strike great terror to the hearts of all wicked men, when Christ shall pronounce against them, Go ye cursed. Whither? to the devil and his place of torments: Then they shall cry to the mountains to fall on them: Oh that some wild beast would follow them, and tear them in pieces, but it will be too late: their part and portion is in that Lake that burns with fire and brimstone. Lastly, this should stir every one up to fit himself, to prepare Use 3. To be fitted for the day. for this judgement. And let us continually therefore lift up our hearts to heaven; and as the Apostle speaks, wait for the appearing of Christ to Judgement. Then all tears shall be wiped from our eyes: there shall be no more sorrow, and mourning: there we shall sit with the Saints, and sing with the Angels, Halelujah, hallelujah, all praise, and honour, and glory, and might, and dominion, and majesty, be to him that is upon the throne; the Lamb Christ Jesus for evermore. FINIS. THE SAINTS LONGING FOR THE GREAT EPIPHANIE. PHIL. 1. 23. I desire to depart, and to be with Christ, which is far better. MAT. 24. 30. Then shall appear the sign of the Son of man in heaven. LONDON. Printed by john Dawson, for Ralph Mabbe. 1639. THE SAINTS LONGING FOR THE GREAT EPIPHANIE. SERMON XXIIII. TITUS 2. 13. Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour jesus Christ. THe former Verses you may remember, I chose to speak of upon another occasion. I showed you how the grace of God, that brought salvation to all men; appeared. Secondly, how it teacheth those men to whom it brings salvation. Every man would be glad to be saved by grace, but they love not that grace should teach them: now grace saveth none, but whom it teacheth; it first teacheth them, and then saveth them. Now it teacheth us as the Apostle saith, three lessons. First, quid vitandum, what we are to shun: ungodliness, and worldly lusts. Then secondly it teacheth us, quid faciendum, what we are to do, to live soberly, and justly, and piously in this present world. Soberly, toward ourselves; righteously toward our neighbour; and piously towards God, this is the second lesson. Then it teacheth us a third lesson, quid expectandum, what we must look for; looking, saith the Text, for the blessed hope, the glorious appearing of the great God, and our Saviour jesus Christ. The two first points I handled then. And I told you I would reserve the third point, till it pleased God to give me a fit occasion. It hath pleased God to give me a fit one, but a very sad occasion; It is the Lord, let him do what seemeth good in his eyes. I will go over the words in particular, and observe something out of them. And then out of all together, I will raise this Doctrine, that A child of God must live so soberly, so justly, so godly in this present world, as becometh a man that looks for a more blessed hope, at the great day, at the appearing of the great God, and our Saviour jesus Christ. I begin with the first. The first word is Looking, and it hath in it these four things; Looking four things in it. First, earnestness: a Saint of God must look, and look earnestly. The Apostle when he sets down the looking of the creatures 1. Earnestness. (for the creatures look too together with us, to be freed from the bondage of corruption, into the glorious liberty of the sons of God; when he speaks of the looking of the creature) he useth a strange word which signifieth a putting out of the head, looking to see what it can espy a great way off, to see if there be any sign of his coming, Rom. 8. 19 And he tells us that the creature doth not Rom. 8. 19 only put out the head and look, but waits, and groans, and sighs, and traveleth as a woman in pain: and quoth the Apostle, not only the creatures do thus, but we that have the first fruits of the spirit. Nay, if the creature put out the head, and groan, and wait, and is in pain till that day come, how much more should we that have the first fruits of the spirit? Earnestness, that is one. A second thing is Patience. If (quoth the Apostle) we hope 2. Patience. for that we see not, then do we with patience wait for it. There is patientia spei; The Thessalonians are commended for it, in 1 Thes. 1. 3. The patience of hope. And as the Apostle saith, Heb. 10. 36. Opus 1 Thes. 1. 3. Heb. 10. 36. est vobis patientiae, you have need of patience in this looking: for considering First of all, that the time is not known to us, when this Lord will appear. It is not for you to know the times and the seasons, that 1. The time is uncertain. the Father hath kept in his own power. And considering secondly, that that time, either longer or shorter, 2. It seems long. may seem to be long, omnes celeritas in desiderio; All haste that can be made, is but delay to a man that languisheth in desire: hence comes those often, usque quo? how long Lord? how long? Thirdly, considering, (as the very heathen man could call 3. God's strange working. them) those wondrous workings of God. It is many times seen, that Gods working seems to go against his word. And then fourthly, considering how busy the Devil is to discredit the truth of God's promise, and to weaken our faith, I say again with the Apostle, you have need of patience. There is the second thing. There is a third thing necessary, that is, Joy to think of this 3. Joy. same day. Saith the Apostle, there is a crown of righteousness laid up for me, and not for me only; but for all them that love, that appearing; and where love is, there will be joy; joy is a sweet motion of God's spirit: spiritual joy, I speak of that; either upon the fruition of some good thing present, or the expectation of future; there is rejoicing under the hope of the glory of God, Rom. 5. 2. Rom. 5. 2. And saith the Apostle Peter, whom you have not seen, and yet love, whom though you see not, you believe, and believing you rejoy●…e, with a joy unspeakable and glorious. It is such a joy, as the world cannot give us; and such a joy; as the world cannot take from us. Lastly, this looking hath also with it, a care and diligence to 4. Diligence. prepare ourselves against that coming. Mark the Apostle 2 Pet. 3. 14. saith the Apostle, Seeing we look for these things, let us 2 Pet. 3. 14. use all diligence, that we may be found of him in peace. You know how the wise Virgins, because they looked for the Bridegroom, they had trimmed their Lamps, and made all things ready to meet him. So then where this excellent looking for this blessed hope is, there will be all these; An earnestness first, And then a Patience, And then a Joy. And then a diligence to meet him, to make ourselves ready for him. Dost thou not look earnestly? And dost thou not look with patience? And dost thou not joy to think of this coming? Then thou dost not look as thou shouldest do. But the next word is, Looking for what? The blessed Hope. Blessed hope▪ Hope is put for the thing hoped for; the blessed hope, is the hoped-for blessedness; and this consists in two things; A freedom from all ill, both of soul and body. And a fruition of all good, both in soul, and body, in the whole man. First, this blessed hope consists in this, in a freedom from all ill. 1. In freedom from all ill. First, that there shall be no more blindness in our understandings; no more rebellion in our wills; no more terror in our consciences; no more weakness in our memory; no more sin, no more power to sin; here is a non posse pecari. No more temptations of Satan; no more allurements of the world; no more frailties of the flesh; no more hunger, no more thirst, no more weariness, no more sickness; no more megrome in the head, no more palsy in the hand; no more gout in the feet; no more diseases, and no more death. For if we shall be freed from corruption; how much more shall we be freed from vexation, and infirmity, and deformity. Here is freedom from ill. Well, here is not all; it is not enough to be freed from ill: but 2. To enjoy all good. here is the second part of this blessed hope, to enjoy all good. First, this is our blessed hope, that the Image of God shall be wondrously perfected in our souls; and all the faculties of it. This is our hope that God shall be to our understandings fullness of light: ●…hat he shall be to our wills abundance of peace; to our memories a continuation of eternity. In a word, God shall be All in all. This is our blessed hope, that this vile body of ours, as vile as it is (as the Apostle calls it, a body of vileness) it shall be raised up again, and made like the glorious body of Christ by that mighty working: that this corruptible shall put on incorruption, and this very mortal, shall put on immortality. ay, and this is the blessed hope, that both in soul and body being blessed, we shall be gathered together to the Congregation of the first borne. Where we are sure never to find any enemy, and we are sure never to lose a friend. Where we shall have the society, and company of God's Saints, and of the blessed Angels. And in the beatifical vision and fruition, and communion of God, we shall have such joy, as neither eye hath seen, nor ear hath heard, nor tongue can express: such joy as cannot be conceived, and shall never be ended. Oh, blessed be that God, that is the author of this hope; and blessed is the man that is partakers of this hope. But when will this be▪ for quoth the Apostle, If our hope were only in this life, of all men living, we were most miserable. Why, but when must we look for it then? At the appearing of the great God, and our Saviour jesus Christ. At the glorious appearing. The word is at the Epiphanie, at the appearance of glory, at the glorious appearing. There is a Appearing of Christ twofold. twofold Epiphanie of Christ: an Epiphanie of grace, that was his appearing 〈◊〉 o●… flesh, to work the work of our redemption. And then there is an Epiphanie of glory here spoken of. There was no glory, in the first Epiphanie, and appearing of 1. In the flesh in humility. Christ. It was no glory for the Creator, to become a creature, for the Lord, to become a servant; for the Word to become an infant. He was our joy, and yet he sorrowed; he was our strength, and yet he was weakened: he was our confidence, and yet he feared: he was our Saviour, and yet he suffered: he was our life, and yet he died. There was no glory in that. He came to be minor Patre, less than his Father: but that is not all, yet he might have become a glorious creature, as the Angels are glorious creatures. No, it was less than thus; he was a little lower than the Angels, in that he was made man. But in that he suffered, he was a great deal less than a man: he was a little less than an Angel, in that he was made man, but in that he suffered, he was a great deal less than a man. For what was he? hark what David saith in his person, I am a worm and no man, the very offscouring of men, Psal. 22. the outcast of the people: there was no glory in his first appearing. 2. To judgement in glory. But now his second appearing shall be in glory, it shall be every way glorious. First, his Person glorious. 1. His Person. And then his Throne glorious, he shall come and sit upon the throne of his glory. 2. Throne. And then his attendants glorious, the Angels, thousand thousands 3. Attendants. ministering to him, ten thousand thousands standing before him, and all glorious. Again, his administration of justice shall be glorious: for if 4. Administration. he got himself glory on Pharaoh, when he drowned him in the Sea. What glory will he get when he shall throw the Devil, and wicked men into hell fire? there is glory in his administration of justice. Then glory in his Saints, as the Apostle 2 Thes. 1. 10. saith, that 5. Saints. 2 Thes. 〈◊〉. ●…0. God shall be marvellous glorious in his Saints. For when Christ that is our glory shall appear, than we also shall appear with him in glory. Here is the glorious Epiphanie of Christ, a glorious appearing. But of whom? The great God, and our Saviour jesus Christ. Some there are that would make these two, to be two persons. The great God, say they, that is God the Father; and our Lord jesus Christ, that is, God the Son. Thus the Arrians; thus the semi-Arrians; and thus (which I wonder at) Erasmus, and thus some others. But first of all, you never find in the New Testament of the Epiphanie of God the Father: that same glorious Epiphanie is ever of the Son. Then the Greek makes it plain me thinks: for had there been two persons, the Apostle should have said thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there should have been two Articles; but here is but one Article: it is apparent to them that understand the Greek, it is but one Person; that same person is the mighty God, the great God, and the Saviour jesus Christ. The great God. First, Christ is God. I need not stand to prove that now, among Christ is God. you. And that same incommunicable Name of jehova, by which I find him called in Scripture, and those incommunicable properties of the Divine Nature. Immortality. immutability, Immensity. Omnipotency. Omniscience, which are all ascribed to Christ. And then those names that are proper only to God, as The Creator Governor of the world. And then the worship that is due to God alone, is given to Christ in the Scriptures, ipsius est, solus est; all these being given to him, prove him to be God. And lest you should think he is God now, by participation of the Divine Essence, in which sense the Angels are called El●…him. Or as Magistrates are Gods by representation: you shall find by what Epithets he is called God. The true God, 1 Joh. The mighty God, I say 9 6. God blessed for ever, Rom. 9 5. and here The great 〈◊〉 joh. Isay 9 6. God. And so he is a great God, great; not in bodily bulk, but great in Essence; Great in Majesty, great in Power. Christ a great God. And this may first be a wondrous comfort to God's children. Doth thy heart condemn thee? hark what S. john saith, God is Use 1. Comfort to God's children. greater than our heart. Again, doth the Devil terrify thee? hark what our Lord saith, No man shall be able to take them out of my hand. He is able to keep us to the day of Salvation: a great comfort to God's people. A great matter of terror to wicked men, that this Judge shall 2. Terror to the wicked. be the great God: for who is able to stand before him, when he is angry? Do you remember, when the band of Soldiers came to apprehend him in the Garden; he said no more, but Ego sum; it is I saith he, and presently they fell down to the ground: they were beat down with the very breath of his mouth, as a man is sometimes with the wind of a bullet: or as the walls of jericho, with the sound of the trumpets of Rammes-ho●…es. The very word Ego sum, it was no more; they fell all to the ground. Now I may say with that Father, what shall he do when he comes to judge, that was able to do thus, when he was to be judged? Quid regnat●…res patuerit, etc. what shall he do when he comes to reign, that was able to do thus, when he was to die? But alas, you will say, if he be so great a God; so glorious, Object. how shall such a poor wretch as I, stand before him? I confess myself a poor, wretched, and grievous sinner, how shall I stand before him? Oh, mark here, he that is called the great God, he is called, Answ. the Saviour jesus Christ. Comfortthat Christ the Saviour is judge. Here is the comfort; he is a Saviour, he came to work the work of Redemption; He was made like us in all things, sin excepted, that he might be merciful. And it is wondrous comfortable, that in that very nature he shall be our Judge, in which he stood before the Judge, at the judgement seat of Pilate: God hath appointed a day, saith Saint Paul, in which he will judge the world in righteousness; by whom? by the man jesus Christ, Act. 17. 31. Act. ●…7. 31. O, but what a comfort of comforts is that indeed, I pray mark our Lords words, john 5. 27. God the Father, saith he, hath given all authority to his Son to judge, Why? Mark his reason, because he is the Son of man. He doth not say, he hath given him power to judge, because he is his Son, but because he is the Son of man. It made sweet Saint Bernard cry out, O verum P●…trem misericordiae, etc. O true Father of mercies, that wouldst have men judged by man: he hath been a man, and lived; he knew no sin; he knew temptation; he knew what it was to be tempted; he knows that we are tempted, and he knows that we are but men, he remembreth that we are but dust. Thus I have gone over the words briefly. There is a general Doctrine to be touched, which I can but touch, in a word it is this; Every true Christian must so live, as a man that waits, and looks Doctr. Every Christian so to live, as expecting the appearing of Christ. for this blessed hope, at that glorious appearing of the great God, and our Saviour jesus Christ. The holy men that lived before Christ's first Epiphanie, his first coming here in the flesh, they are described thus, to be men that looked for that coming. After his coming, Anna the Prophetess, the Scripture saith, she spoke of Christ, to all that looked for redemption in jerusalem, Luke 2. 36. and in verse 25. it is said, that Luke 2. 36. ●…ld Simeon, a devout man, and one that looked for the consolation of Israel. And the like is said of joseph of Aremathea, he was a just man, one that feared God, and looked for the redemption of the people of God: he looked for the kingdom of God. There was looking then, And the Children of God now in the New Testament, they are all described by this, looking for the second coming of Christ. God's children are still looking for this second coming. Let me give you but a place or two of Scripture. The Apostle saith Phil. 3. 20. Our conversation is in heaven, from whence we look Phil. 3. 20. Judas 21. for the Saviour. Saith S. jude, verse 21. Keep yourselves in the love of God, as men that look for the mercy of God, at that great day, to eternal life. Gird up your loins, saith our blessed Lord, and let your lights be burning in your hands, that you may be as men that look for the coming of the Bridegroom. Indeed, beloved, if we look into the lives of men, I cannot tell, whether I shall say, they look for his coming or no; this blessed hope. Wilt thou profane the sanctified day of rest? wilt thou blaspheme the great and glorious name of God? wilt thou want only abuse the creatures of God, in drunkenness? wilt thou lie, and steal, and whore, and yet tell me thou lookest for that blessed hope? surely thou dost not. If quoth the Apostle, we do look for these things (in the place named before.) 2 Pet. 2. 14. Then 2 Pet. 3. 14. let us do our diligence, that we may be found of him in peace. If thou do not thy diligence, that when he comes, thou mayest be found in peace, never tell me thou lookest for him. There was never time yet for us to lie, and wallow in sin, to think nothing that we do dishonest: there was never time for these things since time was. Surely there is no time for it now. All the days since Christ, are called the last days; all of them are the last days, since that day of the first Epiphanie: but there is a day that will be the last of all those last days. And methinks it will not be long before that last day of all come: methinks I see the day broke already, it is break of day already. Therefore brethren, if you do indeed look for the coming of Christ, for this blessed hope, at his appearing, be diligent, that you may be found of him without spot, in holiness. I have done with the Text. I come now to the occasion at this time. You have brought hither, a dead body of a very good neighbour of ours, and whom I acknowledge, I ever found a kind, and a loving friend. You have brought it here to be laid up in the Grave, in hope of a blessed and joyful resurrection. I need not speak much of his life here: an ancient inhabitant; When it pleased God to call me first to this place 26. years since, I found him then in the chief office of the Church; and divers times since he hath been in it: and I have seldom known any more painful, and more industrious, and more honest in those places than he was. We have all known him a man humble in his conversation, just of his word, true in his promises, merciful in his dealing, charitable to the poor, ready to every good work. His life was such a life; as the Apostle would have ours to be, a life sober, and just, and pious in this present evil world. He lived, and lead a life pious, in regard of God; just in regard of men, sober in regard of himself; I can say no less of him, and I will say no more of him. I know you desire to hear of his death, and it hath much afflicted my soul, to hear what unjust aspersions have been upon the manner of it. There was a sudden stroke indeed of God's hand; and it was in my house, and seeing that it so pleased God, I am glad that it was in my presence and sight, that I might give the better testimony of it. The suddenness of the stroke made him liable to some misconstruction, and hath given many men occasion to pass a very uncharitable, and unchristian verdict of him. I beseech you let me give you a true naked relation how it was. I never knew any men of so peaceable a disposition, but there might be sometimes some difference between them: there was between Abraham, and Lot, between Paul and Barnabas; and there was between another honest neighbour and him: both men of a peaceable disposition. They did not desire to go to law; they desired the matter might be put to Arbitrators; they chose four honest Gentlemen to take up the matter between them: they made me as an unworthy Umpire, in case they did not agree. On Thursday last they met, and each of them pleaded their cause. And let me say thus, that if this Brother of ours had been judged, to do any wrong in that cause; if he had uttered one word of falsehood to help his cause, if he had used one word of imprecation, wishing any curse to himself; than it had been peradventure, a just thing with God, to have taken him at his word. If he had sworn one oath, if he had uttered but one uncharitable word against his neighbour; if he had showed but any malice or spleen against him: if he had been but transported with passion, as a man may easily be in his own cause, we are but men. I say if he had been but transported with passion; then peradventure some men might have thought it had been the stroke of divine justice upon him: but let me tell you, I have the witness of honest Gentlemen that were the arbitrators, and will justify First, that his cause was good, and that there was not one word spoken, but was confirmed by honest witnesses present. Then, he used no kind of imprecation in the world; no, not as I remember, so much as a protestation; or any asseveration, there was not one oath sworn, either by him, or by others that were present. There was not one uncharitable word spoken by him: there was not any malice, or ranckour, or hatred appeared, either on the one side, or the other between them; he was no way transported with passion. He did plead his cause, but with that meekness of spirit, with that quietness, with that sweet temper, and that Christian moderation, as more could not be required in any Saint of God. Therefore brethren, let me only tell you thus much, while this was in agitation, I could not perceive that he was moved at any thing; he was not stirred, he was not earnest in his cause. Till it pleased God to touch him; and he had some sense and feeling of it: rising from his stool, he sat rubbing of his cheek, or his neck with his handkerchief. He fell upon the neck of a Gentleman that sat close to him, who perceiving that he was not well, asked him how he did? he was scarcely able to give us an answer, I perceived that he was stricken with the dead palsy. Brethren considering these things that I have told you before; I beseech you judge not, that you be not judged; condemn not, that you be not condemned. You owe a duty to the truth, every one of you; and by that duty that you owe to the truth, I was about to say, I charge you as before God; but I beseech you as before God, stop the mouths of all them that shall either be forgers, or spreaders of such notorious lies: though it pleased God it were by a sudden stroke of his hand; and how often hath he done it, when men have been worse busied? he was but seeking to work peace. Though it pleased God suddenly to take his speech from him, yet I beseech you know this withal, he was pleased not to take his life presently away; nor his understanding from him: from Thursday about four of the clock that he was first stricken, he lived till Saturday night, or Sunday morning, I know not whether: but in this time on Friday night I was with him, and I perceived by the lifting up of his hand that he knew me; I put him in mind of some gracious promises that God hath made to us in Christ. I asked him whether he believed those promises of God, and whether he found any comfort in those promises, and then he lift up his hand. I asked him, and desired him, if he found any assurance of God's favour in Christ, to make the same sign; he lift up his hand again. I asked him if I should pray with him; he desired it, and at the period of every Petition, his hand went up to God. And one thing I observed more, that in one petition of mine, in that prayer for him, that it would please God to deliver him from the malice of Satan, that would be most busy when we are weakest; he held up his hand higher than before, and continued holding it longer. And blessed be our good God, that we can hold and keep an intelligence with him, not only by speech, but with our very hands: that lifting up of the hand, and those groans of his spirit, I make no doubt, but they prevailed at the hands of God. And so as he lived, I make no question but he died, a holy servant of God: and I hope his soul is now in heaven, and we are come to lay up his body in the earth, in the hope of a blessed, and joyful Resurrection. FINIS. LIVES APPARITION, AND MAN'S DISSOLUTION. GEN. 47. 9 Few, and evil, have the days of the years of my life been. PSAL. 102. 3. For my days are consumed like smoke. LONDON. Printed by john Dawson, for Ralph Mabbe. 1639. LIVES APPARITION, AND MAN'S DISSOLUTION. SERMON XXV. JAMES 4. 14. For what is your life? it is even a vapour that appeareth for a little while, and then vanisheth away. THere are two main things to which the corrupt nature of man is subject and obnoxious, rash judgement, and vain confidence; Both spring out of one root, and that is pride; where pride possesseth the heart, it will make a man rash in the judging of others, and presume vainly, and confidently upon himself; At all these evils the Apostle strikes here in this Chapter, both mother and daughter: both root and branch. To take heed of pride, that is the mother sin, he exhorteth us to thankfulness: where in stead of waxing proud of ourselves, he would have us humble ourselves; and he brings this argument to persuade us, because they that humble themselves; God will exalt. The only way to be exalted, is to be humble; he compares the state of man, (in respect of his future condition) to a pair of Balances that are hung on a beam, the lower the one balance is down, the higher the other is up; the lower we humble ourselves in this life, the higher God will exalt us in the next. The two main evils which are the branches of this root, the Apostle reproves in the eleventh verse. First, rash judging of others, the fault of those that are apt to speak evil of others; speak not evil one of another, saith the Apostle. That that commonly we call the sin of detraction, Aquinas saith, we are guilty of two ways, either reporting of another, that evil we should not, or in not reporting of him that good we should; in the one we offend when we do either accuse him of that ill that he is not guilty of at all, or aggravate against him that ill that he is guilty of, making it appear greater than it is; in the other we are guilty, when we do cut off all the good parts in a man, as if they were nothing at all, at least when we extenuate that worth and goodness that is in him, making it appear less than it is. From this the Apostle dissuades us by three arguments; First, because they that do this, they do wrong the Law; he that speaks evil of another, speaks evil of the Law; for the Law would have us love. Secondly, they that do this, they do wrong God, they take God's office out of his hands, when they take upon them to judge others; for he is the only Judge and none else; for he is the only Law giver, that is able to save us, and to destroy us. Thirdly and lastly, they wrong their brethren, when they censure and judge their brethren beyond their commission, they take upon them more than they have authority; as if he should say, you exceed your Commission in this, you take that upon you, that you have no warrant for: Thus against the rash judging of others. Then against vain confidence in ourselves, this the Apostle strikes at too, at a confidence out of which a man prefixeth unto himself, what he will do this day and to morrow, what he will do this year, and the next year; what he will buy, and sell, and gain. Go to now (saith the Apostle) you that say thus among yourselves, to morrow you will go to such a Gitie, and tarry there a year, and buy and sell, and get gain; This is a foolish confidence, and the Apostle endeavours to reprove, and suppresseit, By way of Correction. By way of Direction. His Correction is drawn, first from the ignorance of the persons that make such accounts as these; you say you will do thus and thus to morrow, you show your ignorance; you know not what shall be to morrow. Secondly, by the uncertainty of the thing they reckon upon, than which, nothing is more uncertain, nothing so uncertain as that is, therefore it is not to be reckoned upon; Consider (saith the Apostle,) what is your life; you talk of doing this and that to morrow; What is your life? it is even a vapour that appeareth for a little while, and then vanisheth away. His directing Argument is in the next verse, where he teacheth us how we should speak of things future, and things present. Of things future, not to speak too peremptorily of them, but with condition, if we live, and if God will. And then for things present, not to rejoice boastingly in them, for there is nothing here to be boasted of, or rejoiced in. The thing that I have selected for this present time and occasision to discourse upon, is only that argument of the Apostle, wherein the shortness and uncertainty of our life is represented, the Apostle sets it forth to us, by way of question, and answer; First, he puts the question, What is your life? as if he should say, it is a thing not worthy the reckoning of; Build upon nothing to be done to morrow, upon so vain a foundation, as that is: and to show the uncertainty of our life, he comparatively describes it, and sets it forth, he saith, it is like a vapour that appeareth for a little while, and vanisheth away. According to the method, that the Apostle hath laid down, so shall my discourse go on; and first I will say something of the question he layeth down: And then I will say something of the words of the Text. First, to let us see what a poor uncertain thing we trust to, Observat. 1. when we build upon life, the Apostle throws out this question, Your life, saith he, what is your life? Where first the Apostles phrase he speaks in, is worthy to be observed, your life, not ours, yours that make such accounts, and reckonings as these, promise to yourselves what you will do in following your worldly business, and increase your worldly gain; What is your life? The life of worldlings the Apostle would secretly tax, as some Expositors collect, noting a difference and disparity between Christians in their ways, and worldlings in theirs; worldlings are altogether for this life, and the things of this life; they never dream of any other to come; Post mortem nihil, etc. as the Epicure in the Poet. Death that is an anihilation, and after death there comes nothing; Therefore all their projects and practices draw downwards, they project for a worldly life, their buy and sellings, and marketting, and profits; these are the things they mind and seek after, all the thought of their hearts are bend upon these cares, all the days of their lives are spent upon these things: but there is another manner of life, that Christians look for, there is a life hid with Christ in God; they know there is another life Col. 3. 3. to come after this, therefore their hearts are set upon other manner of objects. They are not such as have their affections set upon the world, they make not account of themselves, as men of this world. Plato, being asked the question what countryman he was, he said, he was a citizen of the world; a Christian is not so, he is no citizen of the world, but a citizen of heaven; therefore it is said, We have our conversation in heaven, Phil. 3. 10. The Greek word properly signifieth, Citizens or Burgeses; therefore Saint Jerome in his Epitaph upon Neapotian, renders it so; and Beza pertinent to the sense, though not proper to the Text, We carry and behave ourselves like Citizens, or Bourgeses, or freemen of Heaven; they have all their affections, all their thoughts and desires bend that way, if they can obtain that, they have as much as they desire, to crown their wishes withal, they care for no other buying, but of the truth; they fear not selling but of their souls they wish no gain but heaven. And indeed this life, doth only deserve to be called a life, this life which the Saints, which Christians live; The life that they live to God; and this life, is that that must prepare them for a better life, the life in heaven. Of any other life but this, we may ask the question in the words of the Apostle, What is it? what is it? It deserves not so much as the name, as he saith, though in name it be a life, indeed it is a death; but pretermit the disparity, and difference between lives, some are comparatively, and other simply considered. The life simply considered, is the subject of the Apostles question, What is your life? Questions always in the Scripture are empheticall, whether they tend to magnify and advance, or to the vilifying and abasing of what they aim at; this here is most emphatical, to show us how poor and base a thing life is, like that question in job, to show how poor and base a thing man is, job 7. 17. Lord, what is man, that thou art mindful of him, or settest thy hart upon him? So David, Psal. 8. 4. Lord, what is man, that thou art mindful of him, or the son of man, that thou desirest him? He shows how poor and base a thing man is: and he himself gives the answer to it, Psal. 114. 6. Man is like to vanity; Nay, more plainly in Psal. 39 6. Surely man is vanity; nay, surely, saith the Prophet, man in his best estate is altogether vanity. What could have been more emphatically spoken? there is not a word there, but it hath its force; Man is vanity; Every man is vanity; Every man in his best estate is vanity; Every man in his best estate, is altogether vanity; and then there is a word of asseveration by which he seals, and buckles up all; surely, every man in his best estate, is altogether vanity. If the Apostle had but barely and nakedly said what he had to say concerning the uncertainty, and shortness of man's life, it had been sufficient, if he had said thus; Your life is a vapour that appears for a little while, etc. but he fetcheth it in with a Quere, he puts it to a question, as if he would demur, and have us to pause and consider of it, he brings it in with a what is your life? By the Apostles leave, we may be bold to quit another question with him, what the Apostle means to express it thus? Surely it is to inculcate that into us more throughly, and to make us pause upon that more seriously: such questions as these make a great stop in a man's way, as Amaza's body in the 2 Sam. 12. 12. it stopped the passage of the people that they could not get forwards; so the interposing of such questions as these make a stop in our ways and proceedings; they make us take new thoughts and think again, they make us enter into new cogitations, whether it be better for us in that we are doing to persist, or to break off. Let the consideration of it teach us wisdom, especially in Use. perusing, and foreknowing of our worldly business, when we are about it, let us ponder and pause, and suppose, and put the question, whether do I well to do thus? or what is it that I thus eagerly pursue? what is it that I seek after? Is it honour that I am ambitious of? why what is our honour but a breath? a height that many are raised to, out of favour rather than desert? like Phaeton's Chariot, or Icarus Plumes, a Pinnacle of honour, upon which he that stands must expect advancement, or ruin, to some it is a cloud of smoke, that the higher it mounts, the sooner it dies. It is riches that we set our hearts upon? let us ask the question what is riches, but thick clay? as Habakuk terms it, red and white earth as Bernard saith, or the baggage of the earth, as another expresseth it, as baggage is to the Army, so is riches to men, it cannot well be left behind, but always hinders the march, and sometime loseth the battle; in the the getting of them there is a great deal of labour, in the keeping of them a great deal of care, and in the foregoing of them, a great deal of sorrow; a man may have them and not be happy, a man may want them, and yet be contented. Is it pleasure, we are in love with, and dote upon? let us ask the question, what is pleasure? as a rose fenced with thorns, as a honey comb filled with stings; there is sweetness you will say, but it is very dangerous; forward it casts smiles; but back ward it throws darts; that joy is like the cracking of thorns; when it goes out, it is as the snuff of a candle, there is a great deal of bitterness, sometimes in the greatest joy we have. Lastly, is it life we build upon? ask what is your life? the Text answers that, It is a vapour that appears for a little while, and then vanisheth away. If we could thus ponder, and pause, with serious meditations upon those worldly businesses, that we so eagerly pursue; and put these questions to ourselves in the pursuing of them; Beloved, they would peradventure help us so far to see into the vanity and vexation of them, as that the edge and heat of our desires would be abated and pulled down. I have done with the Question the Apostle propounds; What is your life? Now I come to the words of the answer; It is even a vapour that appeareth, etc. Wherein the shortness and uncertainty of our life is set forth; In the description of it observe two things; First, what. Secondly, wherein. First, what it is compared to: A vapour. Secondly, wherein it is compared to a vapour: In two things. The shortness of abiding. The suddenness of departing. First, the shortness of abiding, a vapour, that appeareth for a while. Where first observe, that the Apostle saith it appears only; he saith not it is, but it appeareth so; it rather appears, then is any matter of substance. And then this appearing is but short, for a little while, it tarries not. And then the suddenness of the departure, as the abiding is but short, so the departure of it is sudden, it is gone ere we are aware; and when it is gone, we know not what is become of it; there is not so much as any print or memory of it left. To what our life is compared, that is the first point I am to speak of, it is compared to a vapour. If the Apostle had given no Observat. 2 answer at all to the question he puts, we might have imagined his meaning; and from other places of Scripture have abundantly supplied it. How many times and places of Scripture sets forth the shortness, and uncertainty of our life, by sundry similitudes and comparisons? sometimes it is compared to a dream; sometimes to a span; sometimes to a shadow; sometimes to a weaver's shuttle; sometimes to a swift post; sometimes to a short race; sometimes to a watch in the night; sometimes to a flower in the field; sometime to a tale that is told. All these are significant expressions, to show the shortness and uncertainty of life; so that from other places of Scripture we might answer the Apostles question, though he had said nothing; but his own answer expresseth it fitly, and fully, by a pregnant, and pertinent resembling it to a vapour. The Philosophers observe differences between vapours and exhalations, though both are drawn from the earth; yet the matter of an exhalation is moist and hot; the matter of vapours moist and cold: Exhalations rise from the superficies of the earth; Vapours lie in the earth: exhalations continue longer, vapours shorter; but I need not stand upon Philosophical distinctions, your life is a vapour. Observe how the resemblance holds between the one and the other. First, a vapour is nothing but a breath, therefore it is called so, of a word that signifieth, blowing or a breath, or nothing but smoke, therefore Act. 2. it is called a vapour of smoke; and such is our life, a vapour, because breath is nothing but the breath of life; So Moses called it in Gen. 2. 7. and when a man dies, it is said his breath departs from him; Therefore the Prophet Isaiah, he brings it as an argument, to show what a vain thing it is for a man to trust upon one, that hath no more hold on his life then so; Cease from man, whose breath is in his nostrils; what account is to be made of him, yea, it is even as smoke, his days pass, and vanish away as smoke. Secondly, vapours are engendered in the earth, and they lodge in the caverns, and hollow places of the earth; that is their mansion house, where they have their being, such a vapour is our life; for this body of ours wherein our life is, it is a body of earth; Man hath his foundation in the dust, job 14. and there God hath provided a receptacle and dwelling place, for our life to be received into, and contained; it is said, when God gave it Adam first, he blew it into his nostrils, there he made a lodging for it; therefore man is said to have his breath in his nostrils, in regard of which there is no trust to be given to him, nor no account to be made of him. Thirdly, Vapours are drawn out of the earth by the Sun into the air, some to higher regions than others are; yet when they are all at their highest, they have no fixing nor settling, but are carried, and agitated, and tossed by the winds, till at last they be dissolved into showers, and dews, and fall back to the earth; so it is with our life, we come all at the first as vapours out of the earth, and there we have suns that draw us up, the favour of Princes peradventure, or great persons, some to higher regions than others; some are drawn to high places of honour, but when they are there, they have no settling nor fixing, as vapours in the air; they are hurried and tossed, and carried to and fro, from one wind to another, and after a long and restless motion, at last they fall down to the earth again, out of which they were taken. Fourthly, where the earth exhales many vapours, the earth is not so pure and wholesome as other places; for by experience we find the healthfullest places are in the hilly high Countries, but moarish low grounds have least health, and shortest lives, because of vapours; our life is a vapour in this respect; Many ill airs continually exhaled in our corrupt natures, the world is full of inordinate concupsicence, and the Devil poisons every place where he comes; so that while we live here, we live in a Moarish ground, and full of ill vapours and air, and therefore the higher we climb the safer; as God saith to Lot in another case, when he bid him get him to the Mountains, and there he should be safe; so if we can get up to the Mountain, the mount Zion, the place and habitation for God, and his blessed Angels for ever, there we shall dwell in safety, for there are no fogs and mists of temptations; there are no ill airs; there is nothing that savours of sin or misery, either to breed us annoyance, or threaten vexation; So you see the first thing what it is our life is resembled unto, and how fitly the resemblance holds. The second is, wherein it is compared to a Vapour. In two things; The shortness of abiding. The suddenness of departing. The shortness of abiding, it appears for a little while. Where first observe, the Apostle useth the word of appearing, it is a thing rather in appearance then in deed; of show rather Observat. than substance; such is a vapour, when it first ariseth, and breaks out of the earth, it makes a great swelling to the eye, as though it would fill the air, and darken the Sun, yet it hath no solidity nor substance with it, but it is a mere empty tumour; it seems and appears to be something, but really it is nothing; And such is our life, it is rather a life in appearance, then in deed; and therefore Saint Austin knew not whether to call it a living death, or a dying life; for truly it is another manner of thing that deserves to be called life; only that deserves to be called so, by which the soul lives to God, and by which the soul lives hereafter with God; that is the life of the soul, this is the life of the body; that is the life of Faith, the life that I live is by faith in the Son of God; He calls not that life by which the body is united to the soul, but that he calls life, whereby the soul is united to God; the soul may be dead, though the body be alive, if it be a stranger to the life of God, Dead in trespasses and sins, it may be dead while it lives, Eph. 5. 14. Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. He that lives in sin, is dead in sin, and the soul lives when the body is dead; therefore that cannot be the true life by which the body breathes, but that by which the soul subsists; if the soul when it is separate from the body, may have happiness and live with God, that deserves truly the name of life; but if it be a stranger to it, though it live, that life is a dead life, nay the worst death; the Scripture calls it the second death, where though we never die, yet we are ever dying: the life that we live here, it is rather a thing in appearance then a being. So all these things that belong to this life, all the joys, and all the sorrows of it, they are rather appearing joys, and appearing sorrows, then true joys and true sorrows. Consider first the joys of our life, they are not sound and true, but false and vain joys; if any wicked or ill thing be the object of joy, as it is of too too many, they rejoice in doing wickedly, that is a false joy, they rejoice in that they should sorrow and mourn for, and not only wicked and unlawful, but worldly outward things, such as we may rejoice in, honours, pleasures, riches, and friends; yet these being well examined, there is no solid true joy, but a vain joy in them, for they afford no rejoicing to the soul; it is only matters of spiritual joy, the joy in the holy Ghost, that the soul rejoiceth in, and with that joy the soul is ravished, though it be bereft of other; as again, the soul may be overcome with spiritual sorrow, though there be abundance of outward joy presented to it, Prov. 13. 14. our joys are but appearing joys. Consider our sorrows, and they are but appearing too, whether it be loss of comfort that we sorrow for, or sense of pain, being rightly examined, we shall find that they be rather shows then true griefs, for there is nothing can bring true grief upon the soul, but only the pain of sin; nor no loss can bring any true sorrow upon the soul, but the loss of God's favour: sorrow bestowed upon other things, it is but counterfeit sorrow, in comparison of this, therefore in Heb. 12. 11. the Apostle saith, that the chastisements that we suffer here, they seem grievous and not joyous; they seem grievous, as if all that we suffered here, were rather seeming then real; and undoubtedly the Apostle said right, for whatsoever chastisement a man hath here, he may possible have more matter of joy then of sorrow; to the same purpose the Apostle 2 Cor. 9 6. where he describes the afflicted estate of the Saints (as God knows they are subject to many afflictions) he doth it with an as it were, because he would vilify the terror of it. and not grant their condition so miserable as it appears, as it were dying; as it were wanting, as it were sorrowing; it is but as it were, such as they were not: so in Esay 29. 8. the Prophet there tell us how it is with a hungry man, and with a thirsty man, when he dreams, he dreams he eats, and he dreams he drinks; But it is only the fancy of a dream, he finds it quite otherwise, he finds his stomach as empty as his hand, so it is with our life here, it is no better than a waking dream; where we seem to do what is done, and we seem to be what we are: Saith the Poet, what is one, and what is another? Man is like a shadow of a dream; he that seems something now, anon he falls and comes to nothing; and he that seems nothing now, anon he riseth and comes to something. Thus you see that all that ever we have here, it is but only seeming, it is not real, whether they be our joys, or our sorrows, they are but seeming joys, and seeming sorrows; yet again this appearing, and seeming life of ours it endures (saith the Apostle) but a little while. Indeed vapours last not long, for the first matter they are made of, affords not them any continuance; and besides that, they are easily dispelled and dispersed by the Sun; such a vapour is our life. Out of the same Argument you may see that our life can continue but for a while, it cannot last long. First, it is but a breath, as a vapour is. Again, as vapours are apt to be dispersed, and dispelled easily by the hot Sun, and the cold wind, so hot and cold diseases, and infinite sort of other casualties are easily apt to dissipate it; it is true, some vapours hang longer in the air than others, so this vapour of life it may keep longer residence in some bodies then in others, but when it is longest, it is but a little while; David determines the date of it within the term of 80, years: the strength and vigour of it in the opinion of the Philosopher is of less continuance, the mind decays at 45. years, and the body decays at 35. If we compare the life of man with other creatures, than we will say it is but a while: the Raven, the Elephant, the Stag, they outlive man double and treble. If you compare it with the life of the world, than you will confess it is but a little while, for the world hath continued and lasted some thousands of years, and there is not one man of ten thousand that holds to a hundred. If we compare the continuance of this present age, to ages that are past, you will confess it is but awhile; in formerages men lived some two hundred, some four hundred, some five hundred, some nine hundred years; now, more die before ten, then after sixty, so that if once our life were said to be but the breadth of a hand, now I may say our life is but a finger's breadth. If we compare it with eternity, I am sure you will say it lasts but a while; for eternity cannot be measured with any revolution of days, or months, or nights, or years; therefore in comparison of that: the life of man is but a vapour, and a vapour that endures for a little while. I need not insist to prove this point, the truth of it is confirmed every day, I will only give you the use of it. First, is it so, that the life that we lead, is rather a seeming, appearing, Use 1. than a real life; then learn not to be deluded with shows, and appearances, not too much to be taken with the joys of this life, they are but appearances, and the sorrows of this life, they are but shows; we condemn fools that are taken with shows, and not with substances; as the Poet saith of Ixion, when he thought he embraced a goddess, he embraced a cloud; we embrace a cloud, when we think we embrace any good thing of this life; the world deludes us, as Michal did Saul, when he thought he had found David, he found nothing but an Image of David, and a pillow of goat's hair; so what good things the world promiseth, they are not good things, but the image of good things; honour is but the image of honour, they are only truly honourable that God honoureth, and such honour the world cannot bestow; she promiseth riches, but they are but the image of riches; they are only truly rich, that are rich in God, and the world cannot bestow that; she promiseth pleasure, it is but the image of pleasure; pleasure is only in the presence of God, at his right hand for evermore, and such pleasure the world cannot give; she promiseth life, but it is but the image of life; that is only the true life whereby the soul lives unto God, and hereafter with God, and such a life as this the world is not able to give. Therefore let us not dote upon the world and worldly things, but learn as the Apostle exhorts, Col. 3. 2. To set our affections on things above; Those are the only real good things, these are but imaginary. In the second place, this appearing life of ours, it lasts but a little Use 2. while; this may afford to us comfort, and instruction; first comfort to those, whose life here is full of troubles and sorrows: the shorter time they have to endure, the more patient they may be in enduring of it; nay, there is no greater blessing for those that live here wretchedly and miserably, than the abreviating and shortening their days; Why is light given to them that are in misery, (saith job) and the life of them is bitter to their soul, they long for death, and desire it, and dig for it, more than for treasure; and rejoice and are axceeding glad when they find the grave. As the misery of our life may be the more easy, considering the shortness of it, so the shortness of our life may be the less grievous, considering the misery of it; for if God should lengthen out many men's lives, what would it be but a lengthening of their misery. But our life it is but a little while, therefore let us endure it with comfort. And as it serves for comfort, so for instruction; for if the life we live in here be but for a little while; then learn to bestow this little time of life that we spend here, as profitably, and as faithfully as we can, both for the receiving and doing of good. Thou that livest now under a good Magistrate, under a good Minister, under a good Father, under a good Master, gain all the good thou canst now, for peradventure they shall live; nay, certainly they shall live but a little while; and when their life is once quenched, thou knowest not what light thou mayst have to walk by. And for ourselves, since our life is but a while, let us be careful to do all the good we can, be stirring betimes, while we have opportunity, let us do good to all. It is the madness of the Epicures, because they shall live but a while, they will live only to themselves; Let us eat and drink, because we shall die tomorrow; and that is the reason, they die as beasts, because they care not to live as men. When they sing out their first canto, we will fill ourselves with pleasure, the burden of the song must be, that we have wearied ourselves with sin. And it is the folly of the Mammonists, considering that they have not long to live, to put off the doing of all good till they die, whereas the rule of Christ is, to work while we have day, for shortly the night will come, when no man can work; They contrary put off all their work till night; all the day their charity sleeps, and doth nothing; as one said wittily, that that men give then, they give of other bodies than their own, for they give that that they can keep no longer, and though it be said to be given by their Will and Deed, it is rather their Deed then their Will, for if they could have their will, it should never be their Deed, they would rather be possessers of it themselves, then that others should be their Executors, but be exhorted to do works of charity, and other good works, while you have time, while you may make your own eyes your overseers, and your own hands your executors, while you have opportunity do good to yourselves, and others, and the rather, because you know not how long opportunity will be afforded, or took from you; For what is your life, it is even a vapour that appeareth for a little while. Thus of the first circumstance, wherein the resemblance consists the shortness of abiding. The next is the suddenness of departing, It appears for a while, Observat. and then vanisheth away; And here my discourse must be like a vapour, short, it suddenly vanisheth away, that is the nature of a vapour, | for as there is no matter to give it a fixed foundation; so when it appeareth for a little, it soon dissolveth and vanisheth awayto nothing; and such a vapour is the life of man, it is gone suddenly, it is gone before we be aware, and when it is gone, there is no memory of it remains, no print of it; how suddenly and quickly, in a moment, in the twinkling of an eye have many been deprived, both of breath and life, as one would put out a candle, or tread out a snuff. It is true, sickness is one common Bailiff that arrests men at the suit of Death, but many a one hath been made the prisoner of Death, that was never arrested at the suit of Death; ye know Abel was murdered in the field; Ely broke his neck from the chair; Absalon was snatched up in an Oak; the disobedient Prophet was slain by a Lion; the disobedient Prince was trodden to death in a crowd; Abimelech was slain by a piece of a millstone; Pope Adrian was choked with swallowing a fly; Pelus slain with the fall of a tile. Such is our life, as a vapour, as the sand of an hourglass, ever spending, and ever running out; as Gregory hath it in his Morals, Look how many days a man adds to his life, so many steps he takes to his death; So jeremy to Heliodorus, we are ever dying, for we every day change; when I am writing this, all the points of my pen spends a point of my life; nay, while we are hearing this Sermon, we are passing on. I will make a little Use of it; and then I have done. First, make the Use the Apostle doth to them that build upon futurity, Use 1. and think they may do what they list; you that think you will do to day, and to morrow, what you list. Oh, saith the Apostle, what reason have you to build on to day, and to morrow, when ye know not what a day will bring forth? We may not promise ourselves life for to morrow, much less may we do as the fool in the Gospel, promise years, when we cannot assure ourselves of a moment of life, if we might assure ourselves of a moment of life, in which it might be said, it were impossible to die, we might possibly be immortal, and not die at all, but as Ambrose saith, corruptible, is not so capable of incorruption, but since it hath been subject to fall, till it doth fall, it is ever declining; there is no building nor trusting to uncertain futurity, we must not rest, and trust on those things which are to come, but only upon God, and speak conditionally of them, not absolutely; refer the success and disposing of all things to come, to the will and good pleasure of God, remembering what our life is, so make less account of our life, and of ourselves and all. Secondly, seeing our life is so vanishing, let us ever prepare for death, for sudden death, because life is vanishing; Thou knowest not in what hour thy master will come. Therefore every hour we should so bestow ourselves, that our Master may find us at work. For this, two things are requisite; First, ever think of death, death cannot be sudden to that man, that ever thinks of it. Secondly, be careful to lead a godly life; the goodness of the life consists not in the long continuance of it, but in the well employing of it, it may be any man's case to live well, it can be no man's to live long; our comfort is, though our life be momentary, yet notwithstanding this very moment of time, is enough to gain to us hereafter eternity, and how much better is a short time well spent, for the purchasing of eternal happiness, than a short time ill spent, for the purchasing of eternal misery? your life is momentary, yet eternity depends on it, if it be spent ill, eternal misery, if well we are eternally happy: howsoever here we vanish as a vapour; yet one day we shall become as fixed stars in the right hand of Christ, we shall shine as stars for ever. Thus I have showed how the life of man is compared to a vapour that appears for a little while, and then vanisheth away. Beloved; I pray let not this Sermon pass as a vapour, let not all of it pass away in the sound you hear, but fix it as a nail in a sure place, in your understanding, in your memory, in your affections; and remember how short and sudden every man's end and life is, or may be; O that my people were wise, they would understand this, they would consider their latter end. We have a spectacle here before us, that was a real comment upon this Text; She did understand the Doctrine of it, and was excellent in the practice of it; A Gentlewoman that deserved a better Orator to commemorate the virtues that were in her, and to give her praises due; it had been a fitter work for your reverend and worthy Minister, whose absence at this time I supply, he could have spoken more fully of her than I can, because he was acquainted longer with her than I was; I account it a part of my unhappiness, that I knew her so little a while, and peradventure you will say it is a part of her unhappiness, that this office is done by one that knew her so little a while; It is true indeed, I am not able to say much of her, for my knowledge of her was but a few weeks or months, by reason of our neighbourhood in the Country, but then I observed her to be one of the ornaments of her sex, and every thing that came from her was graceful and comely; the sweetness of nature and grace, in my opinion concurred in her; But I must deliver the most that I have to say, from the report that I have from others, yet from very good hands. Solomon saith, A good name, is as a good ointment poured forth, like the precious Alablaster-boxe that Mary broke on the head of our Saviour, the smell of it perfumed all the house; I may say of her, as the Apostle saith of Demetrius, She was well reported of by all, and I am persuaded she was reported well of the truth itself, she had a name answerable to her virtues; Solomon saith, A prudent wife, or a good wife, is the gift of God; she was a Theodosia, that was her name, The gift of God; and a gift God bestowed to the comfort of him that had her. She was constant both in the performance of public duties and private, in hearing God's word, not only on the Lord's day, but (as occasion gave leave) on the weekdays, and she was not only constant at good exercises abroad, but (which was the crown of her commendations) she was so at home also, she was constant in reading the Word; I am credibly informed, that she read over the Bible seven times in the seven years that she was married; She constantly made use of that she heard, I myself saw no less than two quires of paper writ out with her own hand, collected partly out of other books, but principally out of Sermons, not noted at Church, when she heard them, but when she came home, being in this like Mary that laid up the sayings of Christ in her heart; her daily spending of her time was commendable, and exemplary; in the morning up to prayer with her family, and then unto private prayer by herself: from prayer to reading, and then to work; and then to prayer, and to dinner, and then to work; this was her continual course of life without interruption. She was a Sarah for obedience, Rebecca for wisdom, Marry for piety, Martha for houswiferie, a true Lidea, she heard, and God opened her heart, that she attended to those things she heard. A true Dorcas, full of good works; they that knew her, knew her (so far as wisdom and discretion dictated to her) full of charity, of good works, and almsdeeds. But her life was a vapour that appeared for a little while, and then vanished away. She verified my Text too truly, in that it pleased God suddenly to call her, even in the prime and strength of her years, she was but a young woman, and she died in Childbed. You that are Childbearing women, I wish you to set this pattern and example before your eyes, and learn by this spectacle to see how near you walk to the brink of your grave, when you come to be delivered of child; I wonder therefore by the way, that any should find fault with that solemn thanksgiving, that is appointed by the Church to be rendered to God for women, for his preserving them from the great danger of Childbirth, there is but a step between you and death, you should then have a care to prepare for your death; I see a great deal of time spent to prepare all brave and fine, God may quickly turn all your chambers, and hang them with black, and turn your jollity into mourning; therefore you should rather prepare for your winding-sheete, and for your grave; for undoubtedly she did so: and I may in some sense apply that literally of the Apostle to her; In bearing of children she is saved. It is true, the Apostle gives that as an argument of comfort to women, because before he had preached obedience to them, a doctrine that they do not well relish, yet he gives two reasons, because Adam was first made, and she first sinned, that is another reason; yet lest she should be too much discouraged with that of the Apostle, and because the pain of childbearing was threatened to women for a part of their curse; the Apostle adds that as a comfort; In bearing of children they shall be saved. Notwithstanding the pain and sorrow of childbearing was inflicted as a punishment upon them, yet under that curse there is a way of salvation opened; if they be such women, saith the Apostle, as, continue in faith and charity, with holiness and sobriety. These virtues being eminent in this dear Christian sister of ours, no doubt but in bearing of children she is saved; that is, she found under that curse, a way to a blessing, an everlasting blessing of salvation. How she disposed herself in the time of her sickness, those of the family well know; truly I have not oft, scarce ever heard of a woman of her rank and quality, (for she was a woman well descended, and well bred,) and yet I never heard of a woman more beloved, and more bewailed: her Husband complains of his loss, never man lost a better wife; all the servants, never any had a better Mistress; and all the neighbours, never any had a better neighbour. Concerning her in the time of her sickness, they can give a better, and more particular testimony than I; I only did one office and service to her, when in the absence of your reverend Pastor, I was called, I visited her an hour or two before she went, when (God knows) she was faint and weak, and able to breathe but a few words, but they were sweet; I told her, I hoped, and doubted not, but that as she had made a Christian profession in her life-time, so now she would seal it up: she answered; I have endeavoured to serve God, but with a great deal of infirmity and weakness, I rest not upon that, I rest upon my evidence, and there is my comfort; I doubt not, but he that hath given me the evidence, will also give me the inheritance. I think these were the last words she spoke. Thus she is gone to her rest, her body to rest, as a prisoner of hope, till the Resurrection, her soul rests in the arms of God; I have no more to say to her, or of her, then that Christ said to the woman in the Gospel; Woman, go in peace, thy faith hath saved thee. FINIS. SAINT PAUL'S TRUMPET; OR, AN ALARM FOR SLEEPY CHRISTIANS. ISAIAH 17. 3. All ye Inhabitants of the world, and dwellers on the earth, see ye, when he setteth up an Ensign; and when he bloweth a Trumpet hear ye. JONAH 1. 6. What meanest thou, O sleeper? Arise, call upon thy God, if so be that God will think upon us, that we perish not. LONDON. Printed by john Dawson, for Ralph Mabbe. 1639. SAINT PAUL'S TRUMPET; OR, AN ALARM FOR SLEEPY CHRISTIANS. SERMON XXVI. ROME 13. 11. And that knowing the time, that now it is high time to awake out of sleep. THE holy Apostle in this Chapter, he delivers a number of precepts, and general rules for sanctification, and enforceth them with sundry reasons. Among them all, the words that I have read, they are one principal, both Precept, and reason enforcing it; Considering the season, it is time that ye arise from sleep. These few words may be called, Saint Paul's Trumpet, to rouse the sluggish Christian. They were the occasion of the conversion of that famous instrument, S. Austin Aug. lib. 8. Confess. Cap. ●…lt. as he saith in the eighth book of his Confessions, the last Chapter. He reports, that when the time of his conversion came near, he was in a marvellous great agony, and conflict, beset with a number of temptations, whereby Satan would still have detained him in the spiritual sleep he was in: being in this marvellous conflict, he could not but go from his Chamber to his Garden, and there he prostrated himself on his face before the Lord, and earnestly, and ardently called upon God. And in his prayer (as himself records) he seemed that he did hear the voice of a child speak to him, Tolle, lege: Take up the book and read. Hereupon running back again to his study, his book being open, the first place that he cast his eye upon was this verse; It is now time, considering the season, that you awake out of sleep. And (saith he) with the end of the sentence I found an infused life. He found in the reading of this sentence, as soon as he had read it, the life of grace infused into him, and his conversion was complete. This place of Scripture hath been famous in the Church, for the conversion of that famous instrument. I would to God (as we do not despair) that the Lord would bestow the same blessing among some of us; who not only hear these words read, but are now to be expounded in your ears. For the understanding of which, we are to inquire of divers things for the meaning of the words. Parts of the Text unfolded. First, we are to inquire what is here meant by sleep; It is time to awake out of sleep. Secondly, what is meant by arising, or awaking out of sleep. Thirdly, who they be that must arise, or wake out of sleep. Fourthly, and lastly, why the Apostle doth bestow this exhortation upon sleepy persons that cannot hear what he saith? For the first of these, what is meant by sleep? Sleep in Scripture is threefold Sleep●… threefold. Natural. Moral. Spiritual. Natural sleep is that spoken of, Psal. 3. 5. I will lay myself down to sleep, and rise again. This natural sleep is the rest, and 1. Natural. Psal. 3. 5. restitution of nature. Moral sleep, is natural death; this is the death, and dissolution of nature, of which the Scripture speaketh, Dan. 12. 2. They 2. Moral. Dan. 12. 2. Act. 7. ult. that sleep in the dust, shall rise again. And Act. 7. ult. When Steven had spoken these words, he fell asleep, that is, he died. Spiritual sleep, it is the sleep of sin, and security: this is the death and privation of grace in the soul; as the other is the 3 Spiritual, compared to sleep. privation of life in the body: of this our Text speaketh; It is time to arise, or awake out of this sleep; the sleep of sin, and security. Now the state of sin and security, is compared here to the state of sleep, because there are many resemblances and likenesses between the state of a sinner, and a sleepy man: for what effect sleep hath in the body, the same effect hath the sleep of sin in the soul. I will show it you in a few instances, and so pass it. First, They that sleep (saith the Apostle) sleep in the night. The 1. For the time, the night. same that the Apostle aims at here; It is time to awake out of sleep: because the night is past. The night is a time to sleep in. So, those that sleep in sin, it is because they are in the night of sin, there is a darkness, the Canopy is spread over them, the Sun of grace, and the day of salvation shines not upon them: their eyes are closed up in darkness, as it is with a sleepy man. Again, when a man goes to sleep, he puts off his clothes; 2. Exposed to danger. he lies naked, exposed to all dangers. And when a man is in the sleep of sin and security, he wants his garments, to be clothed with Christ's righteousness and holiness: he lies naked, exposed, and open to all God's displeasure, and all the arrows of God's wrath. So in Deut. 32. when the Israelites, the people of Deut. 32. God, had made a Calf, Moses came and saw them naked; that is, destitute of God's protection, and wanting that garment, that armour of proof, that righteousness that before they had upon them. Again, a man naturally lays himself down willingly to 3. Willingness. sleep, he is willing to take his rest. So it is in the sleep of sin, every natural man is willing to lay himself down to sleep in sin, to take his ease, and rest in sin; for there is no man but hath free will to sin, though no man hath free will to good. And again, as sleep it surpriseth a man suddenly ofttimes before 4. Suddenness. he is aware, or before he can remember himself where he is, or what he is doing: so the sleep of sin, it oft surpriseth a man before he is aware. As we see in the Disciples of Christ themselves, Mat. 26. bodily sleep surprised them, even then Mat. 26. when they intended to watch; and when Christ appointed them to watch: but the sleep of their minds and fowls was much more: for that was not a time to sleep, if they had known what they had been about. Again further, as the sleep of the body binds up the senses, 5. Incensiblenesse, and immovableness. and makes a man senseless of that which is good or evil: he that sleeps, offer him a Kingdom, it moves him not: threaten him, draw a sword, offer to stab him, he stirs not, he is not sensible; he is unmoveable: a man that is asleep, where you left him, there you shall find him still. So it is in the sleep of sin, it binds up all the spiritual senses, that a man that is in this sleep, he wants a seeing eye, and a hearing ear, he knows nothing, he sees nothing of God, (but that which will make him in-excusable:) he tastes not, he feels not how good God is to him. Offer him the kingdom of heaven, and grace in the means; it moves him not: threaten him, draw out the sword, the weapons of God's wrath against him, he fears nothing. As he is insensible in these courses, so he is immovable, look where he was at the first, there you shall find him still, there is no difference: but he is as a dead man, as long as he sleeps thus in sin. To conclude this point: sixthly, the sleep of the body deludes 6. Vain fancies. a man with many vain dreams, and foolish conceits, false joys, and false fears, and false hopes, etc. which are nothing true. So the sleep of sin in the soul, it hath the same effect, it feeds a man up with false joys, and false hopes: it casts him down with false fear, where no fear is. A man in the state of sin, he fears the face of man, the eye of man, the word of man, the hand of man: he fears not the eye of God, nor the word of God, nor the mighty power of God. So likewise for false joys, a man that is a beggar, he dreams that he hath gold enough, that he tumbles in it. So beggars in grace, those that have not a rag of righteousness upon them, they dream that they are rich, and increased in goods, and that they have need of nothing, when they know not that they are poor and beggarly, and naked, as the Church of Laodicea. So this spiritual sleep, it fills a man with false conceits. A man sometime when he goes to sleep, he thinks not to sleep long, but to take a nap, and wake by and by, yet it may 7. The continuance. be he sleeps beyond his compass, sometime he wakes no more? So, it is with a man in sin, he hopes to wake, he thinks to sleep but a little, but sometime he sleeps long, and sometime he never wakes. So we see how aptly the spirit compares the estate of a man in sin to sleep. This is the first thing in the meaning of the words. Now the second thing is, what is meant by waking, or arising 2. What meant by waking. out of sleep. To wake, or to rise out of sleep, is for a man to do in the matter of Christianity, as a man that awakes out of sleep. And for a man that wakes out of sleep, there are three things he doth, and so out of the sleep of sin. First, there must be an opening of the eyes, and a beholding of 1. To open the eyes to see the light. the light. And this is the first thing in awaking out of the sleep of sin and security: a man must labour to open his eyes, to behold the light of God's word, and that shining grace that the Lord propounds to him in the Scriptures: he must open his eyes to behold the light; and that will discover such objects as will keep him awake. Therefore men sleep so much in the night, because they are in the dark, and not in the light; they see objects in the day time that keeps them awake. So for this sleep of sin, if we would keep awake, let us open our eyes to behold the light of grace; and in the light of the Scriptures we shall see objects that will help to keep us waking: we shall see God's displeasure, the wrath of God, we shall see those things, that eye cannot see, nor ear hear, nor hath entered into the heart of man. We shall see them in their beginning and degrees; though the full degree cannot enter into the heart to conceive, and this will help to keep us waking. Then in the next place when a man hath opened his eyes to see 2. To rouse the senses. the light, then there must be a rousing of the senses. This awakes a man, when his senses that were bound up by sleep are loosed, that now he is able to see, and to move, and to talk, etc. What unbindes the spiritual senses of a man in this sleep of sin? only faith in the Son of God, that opens the eyes of them that were dead in sin; it restores new senses, and life, that they are able to walk in the ways of God, and to move in the actions of godliness and Christianity. Therefore the second thing that a man must do to awake himself out of sleep, is to get faith in his soul, that he may suck virtue from Christ, and to get his senses loosed that he may see, and taste, and feel the goodness of God, which without Christ he cannot attain. Thirdly, and lastly, a man must get out of his bed, to awake 3. Get out of bed. him out of sleep, when his eyes are open, and his senses loosed, leap out of the bed; that is by repentance: this is to cease to do evil. Therefore when the Apostle exhorts to rise out of sleep, these are the three main things the Apostle aims at, wherein he expresseth it plentifully. First, to get the true knowledge of God, to see those objects that may allure, and draw our minds. And then labour to get faith in the Son of God, whereby our senses may be unbound. And then to get out of the bed of sin by repentance, to cease to do evil, and learn to do well: this is to awake out of the bed of sleep. Thirdly, who they are that must arise out of sleep? Every man: 3. Who must awake. for so the Apostle plainly expresseth it Ephes. 2. Awake thou that sleepest, whosoever thou art that sleepest, awake, and rise out of sleep. But who are they that sleep. Quest. Answ. Two sorts of men: all sorts of men may be reduced to two heads; The Natural regenerate man. And both sleep. The natural man is in a fast, dead sleep; you shall as soon get a rib out of his side; (as God did out of Adam, when he was asleep) 1. The natural man. as wake him. You shall sooner drive a nail into his temples, as jael did to Sisera, then awake him. He is in a fast dead sleep, in the sleep of death: as a man in a Lethargy that never wakes again. Therefore this man had need to arise, to be called upon, and to be roused out of the sleep of death: Awake thou that sleepest, stand up from the dead, that Christ may give thee light; Arise as a man ariseth out of the Grave, out of the bed of sleep. This is the man that is in a dead sleep. But not only these are in a dead sleep, but the regenerate also 2. The regenerate. are in a sleep, and they keep not themselves so waking, and so watchful, as they ought to do: therefore the Apostle applies it to himself, and to all the Saints; It is time for us to awake out of sleep. He puts himself in the number: For he that is most wakeful had need to be more, and to rise out of sleep still. Cant. 5. It is the voice of the Church; I sleep but my heart waketh. Even the Church herself that was Cant. 5. 2. waked already in part, in a great part: yet she confessed that she slept. Her sleep was not so dead, and so fast as formerly, yet she slept, and slumbered; I sleep, but my heart waketh. It was not a hearty, a dead sleep as the other was. So in Mat. 25. it is said of the wise virgins, as well as of the foolish, they all slumbered and slept. Mat. 25. The foolish slept; that is, they were fast asleep: the wise virgins they slumbered. And so the Disciples themselves, by the side of our Lord, even when a temptation was near, and the tempter was upon them, they fell fast asleep, and were not able to watch with Christ, no, not one hour, as Christ saith. Thus we see (brethren) that those also that are Regenerate, those that have received the greatest measure of grace, and are in the highest form in grace (for who was higher than Saint Paul) they themselves have need to be called out of sleep; It is time for them to awake out of sleep, though they be waking persons: even those that have received grace to believe, and obey, and be watchful in some measure, even these must be called out of sleep. Therefore in Revel. 3. 2. It is the counsel that is given to the Rev. 3. 2. Church of Sardis, that had received some grace, and was in some measure watchful: saith the holy Ghost to that Church; Be awake, and strengthen the things that are ready to die. He tells them in the words before, Thou hast a name to live, but art dead; that is, thou art even almost dead, there is a little life of grace in thee, thou art almost dead: for so it is explained in the words following: awake, and strengthen the things that are ready to die Thus we see the difference between the calling of the wicked, and the godly in their sleep. The one is called from sleep, to stand up from the dead: the other to strengthen the things that are ready to die. And thus we see the persons who must wake. In the next place, Why doth the Apostle call upon sleepers to 4. Why the Apostle calls upon these that are asleep. awake out of sleep? We see natural men, are as dead men, in a dead sleep, he doth but lose his labour, and spend his breath, they cannot hear and understand. And the godly likewise, it is with them as with a man in a sleep, they are drowsy; and do not much intent what is spoken. To this I answer briefly; Exhortations in Scripture are never in vain, fall where they will. Exhortations not invaine. This voice of exhortation, if it come upon regenerate men that 1. To the godly. are awake in part, it is a means to awake them more: it is a means to keep them awake, as it was a means to awake them at the first. If it fall upon wicked men that are in a dead sleep, it serves 2. To the wicked. (if not to awake them, yet) to convince them, to make them inexcusable: for such a man might object, What is this to me? I am called on to awake, I am in a dead sleep; can I hear if I be in a dead sleep? But know this, thou that art in a dead sleep, that art not able to hear: thou art not able to hear, because thou hast cast thyself into a dead sleep. For this is the difference: Suppose a man in the night season be in his first sleep, tell him a message from God, what he would have him to do; he understands it not, he knows it not: it is no sin of his, because he is asleep: because God hath ordained this sleep to be due to nature. But it is not so in the sleep of sin, God doth not cast a man into the sleep of sin; but man himself, and the devil: therefore if thou have cast thyself into this sleep, that thou know not what God would have done; it is thy sin, and shall be thy damnation: look to it. The exhortations and precepts fall not in vain, as the rain returns not in vain, either they awake a man more that was awake before; or they convince him that is not awake: because he is fallen asleep by his own sin, and the malice of the devil. To come therefore to the Use, and Application. The point thus opened, leads us to the consideration of that The dead sleep of the world. woeful sleep that oppresseth the world. And then to consider the sleep that oppresseth the Church of God. First, to consider the sleep of the wicked and unregenerate, 1. Idolaters. those that are in the dead sleep of sin. Even as the Prophet observed in his time, so now who doth not see all the world at rest and at peace? like Lachish that secure people; a dead people, crying, peace, peace, to themselves, and fearing nothing till they be awaked; there is nothing but security. To show this in some particular instances, what a number of persons be cast into the dead sleep of sin. First of all Idolaters, where of there are a numerous generation every where; they are fast asleep in the bed and bosom of that whore of Babylon, that hath enchanted, and bewitched them with the cup of her fornication. They have laid themselves down to take a nap upon her lap, as Samson did upon Dalilahs', till they lose their locks, and their life as he did: and all the means that GOD hath used a long time: all the light of grace, the light of knowledge; all the ministry that hath been so powerful, and so plentiful, cannot pull them out of her lap: but the Lord hath threatened, not only jezabel that whore and strumpet, (by which he means, that whore of Rome) but all those that commit fornication with her, to cast them into a bed of sorrow; Rev. 2. he will cast them upon a bed of little ease; and he will slay her children: The conclusion of this fearful sleep shall be death. Even as Sisera when he slept, the nail was driven into his temples. So likewise a generation of unclean adulterers, they are asleep 2. Adulterers. upon the foul bed of voluptuousness, and uncleanness: blow a Trumpet in their ears, ring a peal of Ordnance against them, that is able to make the stones quake, and the rocks to break asunder; tell them that whoremongers and adulterers God will judge. Nay, let the world ring a peal of infamy, and shame upon them, follow them with infamy, and reproaches for their sin, yet all this awakes them not: they will scarce open their eyes, except it be in the twilight, as Solomon saith, a little to wait at their neighbour's door for his wife or his daughter; till the Lord also cast them upon the bed of shame, and sorrow, and scorn, and curse, from which they shall never rise. It is a lamentable thing, that a man's conscience hearing this, should not apply this to his heart, that he should dare to shut his eyes, and dare still to cast himself on this bed, not thinking what will be the issue of it. And so likewise, a monstrous generation of Drunkards, monsters in nature, for no unreasonable creature so much extinguisheth 3. Drunkards. the gifts of nature as they. These cast themselves upon the bed of vomiting, and filth, that no covering is large enough to hide their shame. Let a man speak to them, and advise and counsel them; there is no hearing of him in their cups, as Abigail observed in her husband Nabal. Nay, let God speak to them, and pinch them in their bodies, in their strength, in their estates: let the Lord make them feel the smart; be their dangers never so near, as Solomon describes them notably in Prov. 23. a drunken Prov. 23. man is as he that sleeps on the top of a Mast, in the midst of the Sea in most extreme peril, yet, saith he, they have smitten me, but I felt it not; they have beaten me, but I discerned it not; therefore when he awakes, he will follow his cups still. The like we may say of a number of Sabbath-breakers, that 4. Sabbath-breakers. cast themselves upon the bed of profaneness, and Atheism: sometimes for form, and fashion, they will come to the Temple perhaps, and listen a little to the word spoken: but presently you shall see and observe them, that they cast themselves fast asleep, as Eutichus, when at midnight Paul was preaching, he falls from the loft, and his life was gone from him: But there is this difference, that was at midnight, these will do it at midday. So little have men gained of instruction, and of the knowledge, of the fear of God; of all that they have heard, that they can scarce keep their eyes, and their ears open, a quarter of the exercise, to hear what God saith to them for their own good. What shall I speak of those unjust, injurious, usurious persons, 5. Oppressors. whose jaws are as knives to cut those that they deal with? those that use injustice in their weights, in their wares, in their lights; that use any manner of deceit for the defrauding of their brethren. And these cast themselves upon the bed of their mischief, and solace themselves in their present unjust gains, in getting unjust riches. Let a man speak to these; and tell them their estate out of the Scriptures; alas they hear not; deal with them, as we deal with men in a swoone; rub them, and chafe them, and if that will not serve the turn, pinch them, prick them, and wring them, and make them smart, if it be possible to make them feel: alas, such a man dies in our hands, there is no life to be got in him. All that we can get from such a wretch for our love to him, and our testimony of him, it is some brush or blow. This senseless man lays about him, he knows not upon whom. In one word, when I consider the secure course of a multitude 6. Security. of men amongst whom we live: it seems as if they had found that Cave of sleep which the Poets fain, and speak of, a place very fit for these persons. A Cave of sleep, as they describe it, where never Sun shines: a place far remote from all company: a place where the houses have no doors for fear the hinges should wake them: a place where they suffer no cocks, nor clocks, nor nothing that may hinder them from sleep. And the Generation of men that I speak of, they seem to descend from Severats; a kind of people that are loose, and lazy, and sleepy, and lascivious, that will not endure any Clocks, or any Artificers that use tools and hammers to knock, that they should not trouble them. But why do you speak these words? they seem strange to us? But yet truly, yourselves shall say they be true in the Application. For first, do we not see most men in general, (except some few whom the Lord hath taken into his own teaching,) that they cannot abide the place of the Sunshine, the place where the Sun of the light of grace shines, they remove themselves from it, they absent themselves upon any occasion, as if a man should set himself to run from the light of the Sun. So likewise do we not see that men cannot abide the society of godly men, of religious men fearing God, that deal truly with them in exhortations, and admonitions, and loving rebukes, & c? They will none of this. So do we not see how ready, and willing natural men are to chase away, (if it were possible) all the Lords Cocks, and all his servants, that they might not cry against their sins, that they might not awaken them, nor come near them. They are set so fast asleep, that they cannot abide any servant of God, And for the ministry of the Law, which jeremy calls, as a Hammer to break the hard heart, and to knock, and rap the sleepy soul, it is an intolerable thing; they cannot endure this hammer; they cannot abide these dogs that bark against their sins: whereas dumb dogs, that can neither bark, nor bite, those they can like well enough. Somewhat they would have, they are content with a formal fashion: but these men that speak against their sins, that discover their estate in sin; these they cannot indwe. Now tell me if these men live not in a carnal sleep? and are found in the Cell, and Cave of darkness, wherein they desire to sleep for ever? To come from these, in the second place let us consider, that The sleep of the Church. not only these natural men, and worldlings, are cast into a dead sleep; but would not a man marvel, that even Christians should sometimes be cast asleep? Would not a man wonder that the Disciples of Christ that were so near to the side of their Master, that were following their Master's exhortation in the former Precept that he taught them, that were so near temptation; that the yoke was even upon their necks; would not one think it a wonder, that they should not watch one hour, with Christ? Therefore Brethren, let us take notice of our security much more, that are infinitely behind the Disciples in grace: let us rate ourselves for the heaviness, and dulness of our hearts. But because we are Baptised; and hear Sermons, etc. we can make no man believe that he is asleep. Therefore let us try, and consider, whether those that hear the Word, and are Professors of the life of grace; those that are already awakened, be not in such a fearful slumber, as may well be called a sleep. First of all therefore, this is one mark of a man that is asleep, Signs of sleepy Christians. he hears not, he understands not the things that are spoken to him: so it is a mark of a sleepy heart and conscience, when a 1. Carelessness. man hears not, nor understands the Word that he doth hear: when he hears not that which is spoken. It is one judgement upon wicked men, the Book of God is clasped to them: such a man reads, and hears, and discerns not. If the Book be open, his heart is clasped fast, he takes no good by it. And this is not the least part of the misery upon the Saints, that this book is not so open to them, nor they do not so understand it, nor discern that which is in it as they might. We hear the Word many of us many times, and we seem to receive it: but yet who is he that may not find in himself, that the sleep and security of his mind and soul, makes him not much to attend and regard it? that he is not careful and industrious in the keeping and maintaining of that he hears, and the framing himself according to it? And so it comes to pass that it is with God's word that we hear, as it is with Physic when it is given to a man that is dead, it works not, or when he sleeps immediately upon it: so when we hear the word of God, and fall into a sleep upon it: into the sleep and sluggishness of earthly cares, the Word is unprofitable, it works not that effect that else it would. Again, a man that sleeps, you shall know it by this, he doth 2. When men intent nothing but sleep. not mind his ordinary business; he neither troubles his head, nor his hands with it: his business sleeps with himself: he doth nothing but sleep while he is asleep, he can do nothing else. So hereby we may know ourselves to be in a marvellous sleep of sin, when we give not our serious thoughts to God, and to the practice of piety and godliness: it is an argument of sleep and slumber in us. The mind of man should intend the principal thing for which God hath put us in the world: when we give not our thoughts to God, and mind not the things of God's kingdom, it is a sign we are asleep. When we move not, nor stir not our hands and our feet in the ways of God's commandments as we should, it proceeds from this sleepiness and drowsiness. Whereas would we be wise for ourselves, and awake as we should, we should neither be idle, nor unfruitful in the work of the Lord. We should ever be doing something that might glorify God, and further our own reckoning. But this is a sign of a sleepy person, in the main, and principal things, his heart is not upon them, his hands and feet move not in the ways of God; he works not to the principal end for which he came into the world. Thirdly, you shall know a sleepy man by this, he knows not 3. Wasting of time. of the passing of the time; but so much time as he sleeps, he wastes, it is as the time of death to him; for what is sleep but the shadow of death. Even so it is with many of us, that profess the teaching of Grace; Alas, how do we waste time insensibly? and pass away the time: some deck away the time, some play away the time, days, and weeks, and months together, as if time were not made for some other business: as if we had received time for such employments as these, for our recreations, and sports, and pleasures: and not rather that we might further our repentance, and our reckoning, and help the servants of God, and get oil in our lamps, and faith in our souls, and patience against the time of trouble, and get assurance of a blessed inheritance, when we shall be turned out hence. Time is given us for these ends; and yet we (silly men as we are) devise pastimes to ourselves, as if our life did not pass away, whereas job saith, it is as a Weavers shuttle. Let us consider, brethren, time will pass, that we may improve it, and not waste our time. Fourthly and lastly, to conclude this point, a man that is addicted 4. Decay of natural heat. immoderately to sleep, you shall know it by this, it destroys natural heat, and that being destroyed by immoderate sleep, as by a sudden mighty shower, this man grows pursy, and fat, and lazy, he grows idle, and unfit for the exercises of manhood, or of his Calling, and the like. So it is when a man is immoderately, and excessively fast asleep with the cares of this life, the lusts of his heart, the pleasures of this present world, or whatsoever it is that lulls him, and rocks this cradle: when he is thus asleep, he grows fat and pursy, his natural heat is gone, he falls from his first zeal, and affection, and desire, and practise. Alas brethren, we may speak to the shame and sorrow of many (I doubt that hear me) that have exchanged their care of godliness; that have exchanged their seeking of God in the means, with company, with good-fellowship, with drunkenness. And let the Lords mariners come to them, and say Up sleeper, call upon thy God, why dost thou not do thy first works? Why art thou lazy? he grows angry as jonas was, that thought he did well to be angry to the death. This is the misery of many that live under the teaching of the Gospel; in the light of the Gospel. This is another mark, and a sign of sleep, when we cannot abide of any thing to be wakened. To draw to a conclusion: the last use of this point, it serves to Exhortation to awake from sleep. rouse, and to raise us from this sleep, and security; this slumber that is in the best of us. And know my brethren, I speak not now to those that are out of the Church, and those that are notoriously wicked, those that are scandalous, and rebellious to good counsel: but I speak to those that live in the bosom of the Church, those that profess goodness and godliness; yea, those that are Disciples, and are near the side of Christ: let this exhortation be to them to raise, and rouse themselves out of this sleep. It is time, saith the Apostle, that we rise out of sleep. The sum of this exhortation I will propound, and then draw to a conclusion. First, consider how unprofitable a man, a Christian man is, 1. It is unprofitable. when he is asleep: What is a man when he is asleep? but that there is hope of awaking, and to come to the actions of life again, a man that is asleep, he lives but the life of a Plant, there is nothing but being and nourishment: a waking beast is more profitable, but that (I say) there is hope that afterwards he will awake. So when we sleep, and slumber, and tumble, and toss ourselves in dead security, how unprofitable are we to God's glory, and to our own selves? Saint Paul saith, that Onesimus was unprofitable before his conversion: but now, saith he, he is profitable both to thee and me. A man that is asleep, is unprofitable: and certainly he that is asleep in security and sin, this man is most unprofitable to God's glory, and to his own soul. Secondly, consider when a man sleeps, and slumbers in sin, 2. It unfit●… for duty. how unfit he is for any Christian duty and exercise, for the main parts of Godliness and Christianity? How unfit is a sleepy man for the actions of life, and of his calling? and how unfit and unable, and indisposed is a man that sleeps in sin, to the actions of spiritual life? There be some main parts and branches of our general Calling, to which this sleep makes us unable. The first of them is the exercise of godliness, the main thing 1. Exercise. in the profession of a Christian to exercise himself in godliness: how unfit is a sleepy Christian for this? who sees a man that is asleep that works in his Calling that can do any good in it? So how can a Christian exercise himself in the actions of his general Calling, when he sleeps? in his praying, in his hearing, in his reading? if these duties be done coldly, what are they worth? Actions that are done in a man's sleep, they come to nothing: so a man that sleeps in sin, let him do never so many good actions, they are of no value. A second main branch of our Christian Calling, is the spiritual 2. Combat. combat, to fight against our corruptions. Now alas how unfit is a sleepy man, either to expect, or to repel an enemy? when he is asleep he lies open to all disadvantage. Sisera himself, a strong and noble Captain, was so weak, that a silly woman jael slew him when he was asleep: therefore we know this part of our Christian calling cannot hold as long as we sleep in sin. Thirdly, another part, and main branch of Christianity is to 3. To wait●… our Masters coming. expect our Master's return, to wait for the coming of our Lord, that we may enjoy that sweet blessedness that he hath promised, and made us expect and wait for: now how unfit is a sleepy man to wait for his Masters coming? to set things in order? Thus we see in these particular main duties of Christianity they cannot be performed by men that are asleep, therefore we had need to wake ourselves: if we will either honour God, or profit ourselves, if will be fit to do service to God, or to his Church, we must keep ourselves awake, especially in the main duties of Christianity. 3. Our enemy sleeps not. Thirdly, consider while we sleep, and are secure, the enemy never sleeps, he is then most watchful against us. We may sleep, and think we do well enough to take our ease, but Satan sleeps not; we have a watchful enemy to deal with. And then he hath some advantage by our sleeping; in Mat. 13. in that Parable, The enemy sows tares, while men slept: he comes Mat. 13. into the field of the heart, where the word of God, the good seed is sown, and what doth he do there? he sows a crop of thorns, and they make the heart of a Christian, like the field of Solomon's sluggard, Prov. 24. I passed by the field of the sluggard, and Prov. 24. it was all thorns, etc. Thus is the heart that is neglected of a man that is sleepy, and secure in sin. When do robbers and thiefs assault the house? In the dead time of the night, when they may take men at advantage, in their first sleep, than they come and break into the house. Shall thiefs and burglaries watch at midnight to break the house, and cut men's throats, and wilt not thou watch to save thyself? Further consider, as the enemy never sleeps, so God's mercy never sleeps, God's mercy is ever watching over us, to do us 4. God's mercy sleeps not. good; and it watcheth to keep us watchful: for what should all the mercies of God do to us, but keep us watchful? Our God that we serve is not as Baal, the God of Idolaters, perhaps he is asleep, and must be awaked, or he is chase his adversaries; No, no, the strength that keeps Israel, slumbers not, nor sleeps. Therefore let not Israel slumber nor sleep: because God watcheth over his children, let them watch with him, and keep themselves near to him. Fiftly, if this will not move thee, then consider as God's mercy 5. God's judgements sleep not. sleeps not; so God's judgements sleep not. That man that sleeps in sin, let him know that God's judgements sleep not. As Balaam when he was out of the way, the Angel watcheth him, and catcheth him in this corner, and in that corner; he could go into no corner, but the Angel with his drawn sword was ready to meet him, and to slay him. And the Apostle saith of those that were led away by false teachers; Their damnation sleepeth not. God's judgements are always waking: thou mayst sleep on both sides in sin, but God's justice sleepeth not. And thou that art the Lords, if thou sleep, know that correction, and chastisement sleepeth not, and they will awake thee, thou wert better to awake by slighter means. To conclude all, consider that all of us, there is no man upon 6. We are all to meet death. the earth, but we are all going to meet the mortal sl●…epe of death; and if we shall when that meets us, have our own consciences tell us, that we have also a spiritual sleep within us; that we carry a spiritual sleep to meet that mortal sleep, what a miserable, and mournful state will that be? when the heart of a man or woman that is coming to die, shall say, and speak aloud, and witness against his Master, O, thou hast been a sluggish and sleepy Christian: thou hast had good means, but thou hast not kept thy watch, thou wouldst sleep do what the exhortations of the Word could, thou wouldst be a drowsy Christian. Hence it comes to pass that so many, when on their deathbed they come to grapple with that mortal sleep, and then conscience proclaims against them, than they cry, Oh that I had but one day, but one hour more, that I might waken, and strengthen the things that are ready to die, and that it might be better with me than it is. But alas now their short day is past, and one perpetual night to come, and now it is too late, as it proves many times. Therefore let not time go, but know that that mournful day must come upon us, we must meet that mortal sleep: Let us labour to shake off spiritual sleep, drowsiness of spirit, and make our peace in the mean time, that conscience may witness with us, and for us at the day of death, and judgement. Let us labour to be watchful, and desire to be ready for the Lord, and to have our accounts ready for him. This shall suffice for the words. Now for our occasion: because this is my first occasion of this kind, I must enter with a preface, and that is this: that as I have ever been in the course of my ministry, so I shall be very sparing in the praise of the dead, because I know that these exercises are appointed for the instructing of the living, and the consolation of those that survive, and not for the praise, and commemoration of the dead. Besides, I know, and see by daily experience every where, how few there be that in their life time deserve the praise of Religion in their death. For my part I never did, nor never will gild a rotten post, or a mud wall, or give false witness in praising; to give the praise of Religion to those that deserve it not. I desire those of my congregation would make their own Funeral Sermons while they be living, by their virtuous life, and conversation. As the Apostle saith, He hath not praise, that is praised of men: but he that is praised of God. FINIS. THE RIGHTEOUS MAN'S RESTING PLACE. OR, A FENCE AGAINST UNNECESSARY FEARS. PROV. 18. 10. The name of the Lord is a strong Tower: the Righteous runneth into it, and is safe. PSAL. 27. 1. The Lord is my light, and my salvation, whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid? LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. THE RIGHTEOUS MAN'S RESTING PLACE. OR, A FENCE AGAINST UNNECESSARY FEARS. SERMON XXVII. GEN. 15. 1. After these things, the word of the Lord came to Abraham, saying: Fear not Abraham, I am thy shield, and thy exceeding great reward. THE tender mercy of God is seen in nothing more, then in afflicting his own people, for he proportions his chastisements, not to our deserts, but to our strength: and you shall ordinarily observe, where Almighty GOD lays a heavy affliction, he gives an extraordinary assistance; when he leads any of his people through a hot fire, he is with them in extraordinary manner. This holy Saint, (Abraham) as he was the Father of the faithful, so he was a Pattern to all the faithful in both these, both in his trials, and in God's assistance. There was never any man called to more trials than he: to leave his Country, and his Kindred, and his Father's house; and after to sacrifice his own son. And there was never any man more assisted from God; as we see in those many apparitions that God vouchsafed him: Comforting him, sometimes in dreams and visions. Sometimes he appeared to him in an admirable, and most friendly manner talking with him, as a man doth with his friend. One of them are in this Chapter; The Lord appeared to Abraham, and comforted him in the midst of his trials, and troubles. Where you may see an admirable encouragement that God gives to his servant Abraham; You may note, Parts of the Text. First, the encouragement itself; that is, not to fear. Secondly, note the time, when God gave him this encouragement: when he had encountered with those Kings immediately before, as we see in Chapter 14. And when he was to encounter with many evils and troubles after, than the Lord appeared to him. Thirdly, note the manner, how God is pleased to reveal this comfort; that is, by way of vision: God appeared by vision. Fourthly, note the ground of this comfort, and encouragement that God gives him, and that is taken from a twofold Argument. First, what God was to him, in regard of any evils, that he did feel, or fear, he was his shield to bear them off. Secondly, in regard of all the good things that Abraham could lose in the world, an exceeding great reward: he would be to him all in all. So you see this portion of Scripture affords plentiful matter for instruction, and consolation. All that I will speak of at this time, I will wind up in this proposition; that is, that They that are in covenant with God, and labour to keep his covenant Propos. They that are in covenant with God, may be without carnal fear. (as faithful Abraham was, and did) they may be a people without all carnal, and inordinate fear. For Abraham felt much, and had just cause to expect more, but in the midst of all, God appeared to him, and bid him he should not fear. And what was spoken to Abraham, is spoken to us: for he was the Father of the faithful, and they that are of the faith with Abraham, are blessed with him. So then the blessing of Abraham, and all the encouragements that were given to him, they belong not to him only, but to all that are the spiritual seed of Abraham, to all the faithful: so that the Proposition is not limited to him, but extends to all. A Doctrine, if ever needful, it is now. We know how it is with all men that are out of Covenant with God. Adam as soon as he had sinned, he runs from God, he was afraid, and hid himself from the face of God: so every unregenerate man is (except his conscience be ignorant, in a dead sleep, and cauterised:) for he seeth God on the one side a revenging Judge: and he knows himself on the other side to be guilty, and therefore he cannot but with amazement and fear continually tremble before God: and he desires if it were possible, that there were no God at all, that he might never be called to account for his doings. But now the child of God, a faithful Abraham that is in covenant with God, he may in the midst of all evils lift up his head with joy and comfort, even when wicked men are at their wit's end, and know not whether to turn themselves. It is (I say) a point needful to urge in these times, wherein we hear abroad of wars, and rumours of wars, and so many distractions: and what they feel, we have cause to fear: but now it is seasonable at this time, when we see the King of fears act his part before our eyes: he that the Philosophers call, the most terrible of all terribles; that is, Death, that tends to the extirpation, and abolition of nature, in regard of our being here. I say there cannot be a better argument treated of, then somewhat that may fence us against the fear of this evil. Now for the opening of this point. First, consider what fear is; And then what fear a Christian should be freed from. And then how it comes to pass that a Christian is exempted from all slavish, and inordinate fear. And then come to make some Use of it to the present occasion. 1. What fear is. First, that we may know the point the better, let us consider, what fear is in general; And fear (beloved) is such an affection or passion of the soul that is stirred up with a through apprehension of some future evil, that is very difficult to be resisted by the party, or patient. It is an affection, or passion of the soul: for it makes a real transmutation in the man. It is such an affection as is stirred up with the apprehension of evil: for evil is properly the object of fear: we do not primarily fear any thing that is good, except the loss of it, and it is ill to lose any good thing. Again, it is evil future: for if the evil be present, we grieve, and not fear. And it is such an evil as is difficult, and hard to resist, and overcome with patience: for if it be a small evil that is easily conquered, you contemn it, you fear it not. You see then what fear is in general. Is all fear prohibited? Not the fear of God, etc. Fear is oft commanded in Scripture, Kinds of fear. know then there are divers kinds of fear. First, natural fear, and that is called natural either in regard 1. Natural. of the material or efficient cause. When the party that doth fear, is phlegmatic, or melancholy, and so is naturally inclined to fear, this may be called a natural fear. Or, in regard of the object, when there is somewhat in that which is destructive to nature: and therefore the fear of death, it is natural to man, and so whatsoever may prejudice nature. Now this natural fear is an affection that Almighty God concreated with the soul, it is naturally good, it is morally neither good nor evil, but according as it is determined by circumstances. Again, there is a carnal evil fear, namely, when a man fears 2. Carnal fear. the evil of punishment, more than the evil of sin; a corporal evil more than a spiritual: a temporal more than an eternal. He is afraid of losing something he enjoys, or of not getting something he desires, etc. In either regards there may be a carnal fear, as I shall explain it to you more anon: and this so far as it is carnal is ever to be condemned. Thirdly, there is a servile fear: and this is such a fear as 3. Servile fear. looks at the punishment only, and not at the sin: when a man is afraid of the judgements of GOD, and never fears sin, that is the cause of it. And so withal, when this fear is only servile, and is retained in the heart, that man desires still to sin; there is a love of sin, a wishing that God would give him leave to sin, and let lose the reins to him: that if it were possible there were no God, no Devil, no Heaven, nor Hell, that he might sin freely. And if he abstain from sin at any time, the cause is, that there is this punishment that is the consequent of sin, and not out of love to God, or obedience to his commandments. Now this servile fear, though in itself it be not savingly pleasing to God, yet it is a thing that is good, as S. Austin observes: for that man that fears servily, he doth that which is good, though he doth it not well: because that is a thing that depends upon the disposition, and will of him that doth the thing, though the thing be good as far as it goes. It is good for the restraining of evil men from outrages in the world, and it is a preparative in the way to conversion, as it is Act. 2. Act 2. Lastly, there is a filial sonlike fear, that ariseth out of the consideration of the greatness, and especially of the goodness 4. Filial fear. of God, whereby a man so hates punishment, as he hates sin also the cause of it. Now there are divers degrees of filial fear. One degree we call innitiall fear in this world. And a degree of perfection in the world to come. In this world the fear we have, hath one eye upon the punishment, and another eye upon the commandment, or love of God. And here many make a doubt, whether they are to do that which is good, having an eye to the recompense of reward, or to abstain from evil out of the fear of punishment. For answer briefly. Any thing almighty God hath made a motive to us, to encourage us to do well, or to deter us from evil; we may make a motive to ourselves, and as long as we do so, we do well. It was so with Adam in Paradise, this was propounded as a motive; In the day thou eatest thereof thou shalt die. Then to abstain from the forbidden fruit, partly out of fear of punishment, if Adam did so, he did well. So, every one of us, in regard of any evil, we may have an eye to the punishment, that will be the consequent of the thing: For Christ urgeth this to his own Disciples, Fear not him that can kill the body, etc. And to do things merely without any respect to punishment at all; I know no reason why any man should aspire to that perfection. For God while we are here, hath given us these motives, to stir us up to avoid evil; and it is well if we can heartily and truly, out of love to God do it, by all the motives that God hath propounded. To have a fear merely for punishment, and still to retain the love of sin, and no respect or love to the commandment of God, this is not acceptable to God in a saving manner: but to have an eye to God, and to abstain from sin, partly out of love to God, and partly out of fear of punishment, this is acceptable to God. For a man must love himself in subordination to the love of God; and therefore he may look to the avoiding of evil, and to the getting of good eternal to soul and body. Now these fears, we may consider of them thus. The natural fear may be accompanied with the Spirit, but it comes not from the Spirit, that must be ordered by the word of God. Secondly, carnal fear comes not from the spirit, nor is accompanied with it: this is ever to be mortified, this we must take heed of; and this fear Abraham is exhorted against here. Thirdly, the fear that is servile, it comes from the spirit, but it is not accompanied with the spirit. As the dawning of the day the Sun is the cause of it, yet the Sun is not present when the day dawns, but some glimpse goes before him: this we must cherish, so as we bring it to filial fear, and then we deal aright in that. Lastly, for filial fear, we must cherish that at all times, we must labour to get still a more reverend respect of the Majesty of God. So I have breiefly showed you what fear is, And what fear we must labour to be freed from; all slavish and carnal fear, in regard of the world, or any thing in the world; any ill that may befall us, or any good that may be taken from us. Now you see that a Christian is such a man as may live without all fear, that is carnal; Fear not them that can kill the body. And in Isaiah 8. 12. Fear not their fear. Isay 8. 12. What is the ground of this? I will tell you briefly: Christ came into the world to deliver us from all our enemies, that we might serve him without fear, in holiness, Reas. We are delivered from our enemies either. Luke 1. 47. and righteousness, Luke 1. 47. So then the ground is this, that man that hath no enemies; that man that cannot possibly be molested with any evil, what need he fear? For there is no evil in the world that can surprise a man that is in covenant with God, that labours to keep his covenant, but by the power of the Spirit he may conquer it. For only evil, and evil future is the object of fear. Now, if there be no evil that can befall a child of God, but such as may be conquered, he should contemn it, and not fear it. Now all the enemies of a Christian are either reconciled, or conquered and foiled, and what then need he fear them? For God that is an enemy to every man naturally, he is reconciled; 1. By reconciliation. Christ hath made our peace with God, he hath made our atonement, we need not fear him slavishly: though we may, and must fear him with a filial fear, we must not be afraid of him with horror, as to run from him; but we must so love him, as to reveren●…e before his footstool. Again, in regard of the evils of the world, they are enemies too: but how? Christ hath been pleased to sweeten these to us: all things in the world (saith the Apostle, speaking of afflictions, Rom. 8.) they work for good to them that fear God. Shall a man be afraid of his own good? Nay, there is nothing in the world that more works our good, than afflictions, and losses, and crosses: we might spare any thing better than them: shall we be afraid of that that works our good? Death it is reconciled, and made our friend: It was the greatest enemy; Christ hath pulled out the sting, and changed the nature of it; he hath made it the birthday of eternity, a sweet passage to a better life. Death brings not evil to a man that is in covenant with God, but rather terminates all evil, that he is molested with in the world. So then some enemies are reconciled and made our friends, and these we have no reason to fear. Again, there are some that are irreconcilable, and they are conquered and overcome. The Devil will never be friends with 2. By conquest. us, therefore▪ Christ hath spoilt principalities and powers; and trampled Satan under-feets: and now if he walk about, yet he is in his chain, he can bite, but he can hurt none but those that willingly betray themselves into his hands. For sin, it is of a condemning nature; but those that are in covenant with God, and walk with him, it is removed as far from them as the East is from the West, it is thrown into the bottomless sea of God's mercy, so that it shall never anger God or hurt us any more than if we had not committed it; Who shall lay any thing to the charge of God's Elect? Nay more, God hath bestowed his Spirit, whereby he hath freed our hearts, and whereby if a man labour to stir up the grace of God in him, and to walk comfortably as he might in the presence of God, he might through the power of God free his heart from these horrors and fears; for saith the Apostle, ye have not received the Spirit of bondage to fear again: but ye have received the Spirit of adoption, whereby we cry Abba Father. The Spirit of bondage casts down the soul with horror and fear, but we have the Spirit of God to assure us that we have God for our Father reconciled in Christ, and so by consequent that our sins are pardoned, that death is overcome, that Principalities and powers are spoilt, and all things in the world, (though contrary in themselves yet) they shall work for our good. So you see the ground of it, a Christian hath no enemies, some enemies are reconciled and others are trampled under foot that they cannot hurt him. And we receive this freedom by the Spirit of God, that if we would stir it up, and labour to walk as becometh Christians we may make our lives very comfortable. Briefly for Application. First, let us all take notice of the command that God gives to Use 1. The power of grace must reflect on a man's self. Abraham, of this encouragement, and make use of it to ourselves; and know that the power of grace, and Religion must reflect upon a man's self. He (beloved) shall be accounted the best Christian before God, and in the sight of judicious men, whose Religion is practical, and reflects upon himself. Now there are many busy ones in the world, that meddle with the conversations of others, and are still talking, and complaining of things without themselves; but surely, he is a happy man that reforms himself, and that sets in tune his own affections and passions: as this in particular, to labour to be without slavish and inordinate fear. Alas we may complain of many that find fault with many things, but if they look within, there is a combustion of a great many unruly affections, and passions, and these are the things we never complain of: we find not fault with ourselves as we should, we should take notice of the Law of God that it is spiritual, to set in order our hearts and minds and souls, as well as our tongues and hands. The law of man reacheth but to the outward man, if a man keep himself in order in regard of these, thought is free, and the Law doth not take hold of a man for his affections, but the Law God doth, therefore you know that lusting after a woman, in God's account is reputed adultery, the hating of a man's brother in his heart is accounted manslaughter; he is accounted a murderer that hates his brother: so he that is angry unadvisedly, you know what he is in danger of: and that man is accounted guilty before God, that cannot order his affections in regard of those unruly passions that are within him. This I observe by the way. God in Scripture takes especial notice of it; & I am persuaded it is an infallible distinguishing character between an hypocrite & a sincere child of God: an hypocrite labours to wash the outside, he hath a demure countenance, clean hands, smooth language; etc. these things are good, but he goes no further, he makes no conscience of secret contemplative wickedness, of the lusts of his heart, and the thoughts of his mind: these things he never enters into himself to mortify. But that man that is conscionable, so walks with God; as that a wry affection, an inward lust after somewhat that is evil, troubles him, and humbles him before God: the vanity of his thoughts in secret cause him to mourn before God: this is a sign of a man that walks before God, and accounts God a Spirit that searcheth the hearts and trieth the reins: and therefore if ever we will approve ourselves to God, let our Religion be practical, and reflect upon ourselves, and among other things upon our inward man to set that in order. Secondly, by way of instruction, we see what happy men and women we might be if we were not our own foes. If we could Use 2. Possible to live with out fear: attain this pitch to live without fear that nothing should trouble us, were it not a happy condition? surely it is a thing feazeable, some Saints have attained it in a great measure; you know David when Ziglag was taken, his wives gone, all the spoil taken, and the people were ready to stone him, what did poor David? he can encourage himself in the Lord his God notwithstanding this. So it may be with a poor Christian, his friends may forsake him; perhaps the world is gone, riches take to themselves wings, it may be his body is crazy, and all things are out of order, yet this man can encourage himself in the Lord his God, he can say to himself fear not. Saith Daved, though I walk in the valley of the shadow of death, a doleful condition, yet I will fear none ill, Psal. 23. And in another place, though ten thousand should compass me in on every side I would lay me Psalm 23. down and rest. Though the Apostles were watched by soldiers, laid in the stocks, and for aught they knew the next day should be brought to execution, yet they sing as merrily and sleep as heartily as if they had been on a Throne, and had been Kings in a Palace. Thus a good conscience will make a Christian happy, if he be not his own foe: but our hearts are entangled with the world and worldly things, that for the most part we see not this privilege. But I leave that. Next it may serve to reprehend and chide the most of us, yea, Use 3. Reproof for inordinate fear. all, in that we are distracted with fears unnecessary, such as spend our spirits, and consume our precious time, such things as make our lives uncomfortable, and dishonour God, and our Religion and profession, and all to no purpose. Some things we fear a great while before we need, perhaps 1. We fear too soon. that we need not fear at all. One saith Lord, what would become of me if I should lose my wife? if I should lose my children? or lose my estate? What would become of me if the times should be hard, if there should be a dear year? I can scarce bring both ends together now. Another saith, what shall I do when I am old, and cannot take pains for my living? thus men fear a thousand inconveniences. What need we meet evils half way? what need we create to ourselves such troubles? sufficient for the day are the troubles of it. But in regard of carnal fear, all things make us afraid more 2. Too much. than we need, and the fear of ill oft times perplexeth a man more than the ill itself that lights upon him. And men of a melancholy disposition they frame to themselves such strange Chimeras, Imaginations of things▪ that perhaps shall never come to pass, and so trouble themselves with a great deal of fear. Thou art afraid of such and such losses, perhaps thou mayest die first, and such things perhaps shall never befall thee: labour to prepare thy heart before hand, and then fear them not. I will show you the inconveniences of this, briefly. First of all, these fears of losses and crosses and the like, they often 1. It brings a great deal of ill. bring a great deal of ill to men; nay it brings a great deal of ill as the natural event and consequent of it, partly by the judgement of God, Esay 66. 4. I will bring their fears upon them. And that that wicked men fear shall come upon them. This is the way to Esay 66. 4. bring ill upon them, when men will needs be miserable is it not just with God they should? The Romans will come and take away our Empire, and so it was. Saul was afraid that David should succeed him, and so he did. When men will not learn to live by faith, it is just with God to bring that that they fear upon them, because they dishonour him by unbelief. In the second place it not only brings ill but it makes the heart 2. It unfits the heart to bear evil●…. unfit for ill when it comes. In the fear of man there is a snare: but in the confidence of the Lord, there is a sure reward. In the fear of man there is a snare: what doth fear do? it ensnares a man, it binds a man hand and foot, and lays him flat before his enemy when he comes, and then his enemy tramples upon him. It so weakens the Spirits and disheartneth a man before it comes, that when it comes he is no way able to bear it. For the fear takes away all the joy and content that a man may take in the present good that he enjoys at the hand of God, that he cannot enjoy that, because he fears I know not what ill that may come; and then when that ill comes he is not able to bear it, his spirit is so weak. I might show much hurt that this fear doth both to the soul, and to the body of man. To the body of man, how doth it weaken and contract the Spirits? and bring diseases? and some times death itself? It hurts the body. Fear doth much hurt to the soul. Naturally. Spiritually. It doth hurt to the soul. Naturally, it weakens a man in regard of the operations of his soul, that the body is not a fit instrument for the soul to 1. Naturally. work by. It makes a man do divers things rashly and inconsiderately and divers things out of incogitancy, that he knows not what he doth; he is unfit for holy duties, unstable in all his ways. As he is thus in regard of his place and calling, so in regard of the duties of God's service, he cannot do these with a quiet heart, 2. Spiritually. with a peaceable spirit while he is possessed with these fears. You shall see almost all the sins in the world come from this fear. What was the reason that Abraham and Sarah did equivocate? was it not fear (in that particular) of men more than God? Fear the ground of most sins. and so they put God upon a miracle to preserve Saraahs' chastity in the case of Abimeleck. What was the reason that Aaron yielded to make an Idol for the people of Israel, and so joined in Idolatry with them? he was afraid of the people that they might do him some hurt, he durst not trust God with his preservation. So Peter denied his Master out of fear; What is the reason that a Minister doth not sometimes reproove sin? that a Magistrate doth not sometimes reform that that is amiss? It is slavish fear they will not trust God to maintain them in his own cause. What is the reason that many servants lie, etc. it is out of a slavish fear of their masters. And so in regard of the things of the world, men are inordinately afraid that they shall lose somewhat they possess, and therefore they take indirect courses. Still this slavish fear, and horror and distrust of God it is almost the cause of all sin, as we may observe in the world. This being so prejudical; in the last place, let us fence our Use 4. To fence our hearts against it. hearts against this fear. By this means we shall honour Religion, and make our lives comfortable, encourage other Saints of God, and draw people to like Religion, when it yields such sweet contentment to the souls of men. For do but once again muster together all our enemies, and No cause of fear. see if we have cause of fear. For our spiritual enemies: Will any man fear a wounded foe? 1. Of spiritual enemies. for the Lord God hath wounded Satan, and trampled him under our feet, and brought us as joshua did his Captains, to set our feet upon the neck of principalities, and powers, that through the mighty power of God, we are more than conquerors, and shall we fear such an enemy as this? Shall we fear those sins that we are humbled for, and which God hath made as if they had never been? For the evils of the world: Why should we fear them? those 2. Of worldly evils. corrections that are immediately from God, there is no cause of fear in them. As thus: If God take away thy Wife, or thy Child, or thy friend, or a part of thy substance, what cause of fear is there: Fear not (saith God) I will chastise thee in measure, and will not make a full end of thee (Jer. 46. 28.) yet thou shalt not be jer. 46. 28. altogether uncorrected. And then remember, God proportions the correction to our strength, as a Father, not as a Judge: he aims at our amendment, not at our ruin; If he take away a friend, that we doted too much on: if we set our minds too much on the world, and worldly things, God will deprive us of them, and so by this be all in all to us, and draw us nearer to himself: have we cause of fear? to fear that that comes from God? No; will some say, if we fall into the hands of God there is Object. mercy, but the mercies of men are cruel. What if unreasonable men deal with us, have we not reason to fear ill from them? they are outrageous and cruel, they bend their malice against us; and if the enemy should come and make an iroad into our country, and bring devastation, what should we do then? I answer, first in all things that fall from men, there is a provident Answ. hand of God: therefore saith our Saviour to his Apostles when he would encourage them, saith he, there is a providence even concerning sparrows, there is none of them light on the ground without the providence of God. So, when he would encourage his Disciples against their adversaries, your very hairs are numbered. As if he had said, Almighty God knows how many hairs every man hath upon his head; he numbers all our joints, he tells our steps: there is nothing befalls us, but what the provident hand of God is in. And wicked men, the Devil and all his instruments, God hath them in a chain, they cannot go one step further than he gives them leave. Again, consider what God said to Abraham here; I am thy shield. In regard of all the evils that men attempt against us, whether in regard of scoffing, or persecution, and open hostility, or whatsoever, God is our shield. And the Psalmist calls him elsewhere, our strong tower. You know how it is, if men encounter a strong Tower, the enemy must first batter the Tower about their ears before they can hurt the men. If a man fight with an enemy, he must pierce his shield before he can hurt the man. We may speak it with sacred reverence to the Majesty of God, they must overcome God himself, before they can hurt his people in doing any thing that shall prove in the event hurtful, as long as they keep close to God. The Lord intimated this to the people of Israel: The Egyptians marched, and followed hard after them, to devour them with open mouth, God when he saw that, he removes the pillar of the Cloud, and set it between them: as if God should have said to them, You deceive yourselves, to think to conquer my people, you must conquer me, before you conquer them. So God is our strong Tower, our shieid, and our deliverer, and he will find deliverance for his people some way or other, from the evil, or in the evil, or out of it; as shall turn to our exceeding advantage. For, suppose the worst that can be supposed, that wicked men are let loose on us, to do all that their malice can invent, they can but touch the body, the shell of the soul, and let the prisoner out of doors. Upon this argument Christ encourageth us; Fear not them that can kill the body, but fear him that can kill both body and soul. As if he should say, Do the enemies threaten death, they promise you life: the greatest advantage, and the happiest day that ever can befall a man that is in covenant with God, is the day of death. Then all they can do, is to kill the body for a while, which God will raise, maugre the malice of the Devil, and all his instruments, and possess the soul of that bliss that is prepared for it. And in regard of Death, why should we fear that? if we be in covenant with God, the nature of it is changed, the sting is out, and it is become beneficial. But you know the Saints die still. Object. The red Sea swallowed up the Egyptians, but chose to Answ. the Israelites, it was a wall of protection on the right hand, and on the left. That then that was the ruin of the Egyptians, it was the protection of the Israelites. So, it is in regard of death, that that is the entrance to the doleful misery of evil men, that is the most blissful and joyful day to a child of God that can be, for than he rests from his labours, and his works follow him. But notwithstanding all this, it is hard to live without fear, Quest. I enjoy many things, I am afraid to lose them, and my children are afraid, and loath to part with me, my heart wavers, and is full of perplexity, how shall I be freed from this? I know, fear is a natural thing deeply rooted in nature, think Answ. How to get the conquest of fear. not to get the conquest wholly, but by little and little. Labour to get the Spirit of God that is supernatural, that must overcome this: for the strongest resolution of the most resolved 1. Labour for the spirit. spirit in the world will not overcome it, it must be by a power that is stronger than our own, namely by the Spirit of GOD, that we being assured by the Spirit, that God is our portion, and living the life of faith, we may not fear any thing in regard of this world. Secondly, labour to keep our covenant with God: there is an 2. Keep covenant with God. Num. 14. 9 admonition, Numb. 14. 9 Only, (saith God) remember you do not rebel against God, and then fear not this people: for God is with you, but he hath forsaken them. The righteous is bold as a Lion, but the wicked fears, and ofttimes where there is no fear. What is the reason we are so faint-hearted? that we fear the loss of the things of this world? because we are not assured that God is our portion: for if a man were assured, that what he loseth here, God would make up in regard of his presence, that he would be All in all, in stead of wife, and goods, and children, and honours, etc. it is impossible that this man should fear the loss of any thing: for he possesseth all in God, and he cannot be lost. In particular labour to strengthen faith, make God our strong 3. Strengthen faith. Psal. 112. Tower, and live by faith, he shall not be afraid of ill tidings; why? his heart is fixed, trusting in the Lord, Psal. 112, When men make the things of this world their portion; when they make riches, and the arm of flesh their portion, that they must rely upon; here is a reed that will either break, or pierce a man's hand. No wonder that this man fears in all occasions, and extremities, because he forsakes the Lord, and cleaves to the creature. But that man that lives by faith is without fear; As Peter when he began to sink, saith Christ, Why dost thou fear? O thou of little faith. The reason he did sink was fear, and why did he fear? because his faith failed him, he did not lay hold upon God, and Christ. Lastly, let us remember to order ourselves aright, in regard 4. To place our love aright. August. of our love, and this will keep us from inordinate fear. For we must conceive that love is the fountain of all other affections; we love things, and therefore we desire them, if they be absent, and we rejoice in them if they be present, and we fear the loss of them, to be abridged of them. Now let us order our love aright, in regard of the things of this world, and we shall never fear much: for it is the observation of S. Austin, we fear to lose somewhat that we have attained, or not to enjoy somewhat that we desire; so it ariseth from love, somewhat that we love and afect, we are afraid of the loss of it, and this is the cause of fear. Now in regard of wealth, a man is afraid he shall not have enough; he shall not have a competency; it is because he loves the things of the world too much. A man is afraid of Death, why? because he loves his body too much. A man is afraid he shall lose his children, or his friends, what is the reason? he loves them too much, too inordinately. We should labour to love them only in, and for God, and then we shall not be afraid of the loss of them, but shall be content, to be disposed in them, and in ourselves, as God shall see convenient in his heavenly wisdom. A word for the occasion, and that I will dispatch in a word. You know the occasion of our meeting at this time, and in this place, it is to perform this last rite to the body of a Child that God hath taken lately to his mercy. You see how Almighty God is pleased to dispose it sometimes even ofttimes from the Cradle to the Grave; out of the swadling-bands, to the winding-sheete: God will have it so sometimes: and when it is so, we must lay our hands upon our mouths, and be content with the will of God. For those that are Parents, let all learn this lesson, not to dote too much upon their children; not to be enamoured too much upon such flowers: you know how soon God takes them away, before you be aware. It is not their wit, or their comeliness, or agility, and nimbleness, or healthy constitution, or any thing that can award them from the stroke of death when God sends it: Therefore learn to love them, in, and for God, for his sake, and you shall have no cause to fear the loss of them, or grieve immoderately, when they are taken away; why? because they are all alive still to God; and this tender Babe is not lost, he is but sent before, he is alive still in the presence of God, the soul still lives, and the body shall live, and is in God's account; Christ hath the charge of it, and will raise it at the last day. That man can lose no friend, that loves his friend, in, and for God: because they live with God, and he shall enjoy them at the last day. Again, as we may mourn for the loss of our friends and children (or else we were without natural affection) so we must rejoice that they have gained: as we have lost them, as they are taken from us; so they are taken from the evils of the world, from a great deal of sin and misery; and what that might have been, the Lord only knows; therefore we have cause to be thankful. And (beloved) be thankful too, if God spare any: if he take one, he might have taken all, and prepare for it too: be thankful for them that are left. And remember, labour betimes to instruct your children in the fear of God: let it be the first thing we infuse into them, as soon as they be capable: namely, the elements of Christian Religion, holy, and heavenly things, why? because they may be taken away before we are aware. It may be we have but a little time, but a few opportunities to do good to them. I tell you what our conscience will tell us else, that we have not been so careful to instruct our children, as they have been capable. And this will cut sore, and lie heavy on our conscience: and therefore let us do it betimes. Not only to prevent the Devil, and his temptations: but because you see how suddenly they may be taken away from us in a moment. So Children should be admonished to learn to know the Lord God in the days of their youth: how soon that evil day may come we know not (that the wise man speaks of) therefore betimes while ye have opportunity do it. And for our own part, let us learn this; First, when God crops such flowers that rise in the bud; when he takes away such Children, be thankful to God that he hath given us a longer time, that he hath enlarged our days, and prolonged our years; that he hath given us such a great deal of space, and opportunity, to glorify him here, to do him service in the land of the living, to get evidence of our Calling and election, and to get assurance of our peace with him. Let us praise God for the length of our days, a blessing of God in itself, and a blessing to us if we improve it. Again, every one remember, if Children do die, old men must die, any man may die. For if Death strike such as do but begin to live, than we that have lived long, it is time and reason to expect death, and not to fear it. I speak not this, as if we should be slavishly afraid of death: while we are so our lives are not comfortable. What is the reason that we fear it inordinately? because we love our lives, we love our bodies, and the world inordinately, and not in, and for God. And then by the continual spectacles of mortality, let us be acquainted with death. A vizour, and apparition to a Child, Simile. scars him, and he runs from it at the first: but at last he grows throughly acquainted with it, and fears it not: so it is in regard of death, many men will not endure to hear of death, they will not endure to think of it, they will not endure to hear a Funeral Sermon, or to come to the house of mourning, to be put in mind of their latter end: Death is a strange vizour to these men and women, they are afraid of it, and run from it: but if we did oft think of it, as oft as we think of sin, in the cause of it. And when we feel sorrow, think, here is a harbinger of death. I feel pain in me, ere long I must surrender to the stroke of Death. And as oft as we see spectacles of mortality, to read a lecture of Death. And when we lay ourselves down in our beds think of Death. And upon all occasions come to the house of mourning, and think of Death. If the Serpent's sting be plucked out, a man may handle it, he is shy at the first; but after, finding it cannot hurt him, he fears it not. So we have cause to thank God for death, as well as for other things; thus far; because he hath changed the nature of it, and made it a sweet passage to another life. And then though God take Children, or friends, or goods, or any thing in this world, he will be our exceeding great reward, he will be All in all to us here, and hereafter. FINIS. THE RIGHTEOUS JUDGE: OR, THE RULE OF JUDGEMENT. GEN. 18. 25. Shall not the judge of all the world do right? ROME 2. 12. As many as have sinned in the Law, shall be judged by the Law. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. THE RIGHTEOUS JUDGE: OR, THE RULE OF JUDGEMENT. SERMON XXVIII. IAM. 2. 12. So speak ye, and so do, as they that shall be judgedby the Law of Liberty. Upon the like sad occasion, I have already handled something out of these words. The last thing that I came to was, that In the day of judgement God will call both the Doct. Both words and actions shall be called to account. 2 Cor. 5. 10. Eccles. 12. words and actions of men to account. He will bring their words and their actions to judgement: not only their works, 2 Cor. 5. 10. God will bring every work to judgement, and so Eccles. 12. He will bring every thing to judgement whether good or evil. But besides that he will bring every word to judgement too, even the very vain words of men, of every idle word men shall give account, Matth. 12. 36. And the Mat. 12. 36. very rash and passionate speeches of men, what they speak in passion and repent not of, even those passionate speeches that they thought might have easily been passed by, He that calls his brother Matth. 5. 22: fool, shall be in danger of hell fire, Matth. 5. 22. Then much more those evil speeches against God, jude 13. 14. He shall come with thousands jude 13. 14. of his angels in judgement against all those that have spoken against him. They have spoken against God, they have reviled him, he shall judge them for all their evil, and cursed speakings against him saith the Apostle. They in fury and madness fell to evil and cursed speaking and slighted God and despised him; therefore he shall come in great glory with thousands of his Angels, to make it appear that he is more glorious then, they thought him to be, and he will now stand for the vindicating of his honour, and the manifesting of his glory in such a terrible appearance at that day. Against all those that speak evil, and against all their cursed speakings against him saith the Text, evil speaking against God, is cursed speaking. Because it exposeth a man to a curse, it leaves him under a curse that shall appear at that day to be just against him; so we see God will bring both words and works, to judgement at that day. And the reasons are. First, because the Law of God binds men in their speeches as Reas. 1. The Law binds men in speeches. well as in their actions. I say the Law that shall judge them doth now bind them in their very speeches as well as in their actions. You have two commandments expressly taking notice of the words of men. The third commandment of the words of men cercerning God, he that takes the name of God in vain, he will not hold him guiltless. And then the ninth commandment of the words of men concerning men, Thou shalt not bear false witness against thy neighbour. Now God that hath made a Law to bind, and to order men in the matter of speech, certainly he will judge men by that Law. You know that Kings and Princes, and Parliaments, and Kingdoms, they make not Laws in vain, but they are the directions whereby the judges proceed in their course of judgement upon malefactors. So I say God's Law it is not in vain, it is not a bare direction only to us in point of obedience, but also the express rule whereby Christ himself will proceed in matter of judgement. Again secondly, there is great reason that words as well as actions should be brought to judgement, because God and men Reas. 2. Words injure God and man. are injured by words as well as by actions. First concerning God, you read of some, Psal. 73. that set their mouths against God, and against heaven. Indeed they can do no more hurt to God than a man that shoots an Arrow at the Sun can hurt the Sun by shooting at him; but in their intention they set themselves against God in as much as their tongues are set against him. And in Levit. 24. 11. The word there translated to Levit. 24. 11. blaspheme, it is in the original, that the man stabbed God, or did pierce God, he offered a kind of violence to the holy name of God. Such sinful speeches as are forbidden in the third Commandment, and do concern the name of God or any of his attributes or ordinances, any thing that is spoken against them, or without due reverence and respect to them, they are there said to be a stabbing of God, in the Hebrew phrase, or a piercing of God, a wounding of God, doing some violence to God himself. Now I say when such wrong and injury is done to God, shall not God take a time to right himself of those that injure him? Secondly, it is an injury done to men. You know it is a common thing in Law to have actions against men for speeches, they make speeches actions; they make them liable to the penalty and censure of the Law for speeches. So the Law of God proceeds according to the very speeches of men, whereby they have discouraged his servants in any kind at any time, in any duty of Religion, and course of his worship, or whereby they have brought an ill report on it. As those spies did upon the Land, therefore, they might not be suffered to go into the Land: So I say when men bring an evil report upon the duties of godliness they shut themselves out of the kingdom of God. So likewise when men make that which is strait become crooked: It is said of Simon Magus that he perverted the strait Act. 8. ways of God, that is, he did as much as lay in him to make the strait ways of God to seem crooked, that as a man that puts a stick in the water though it be strait when it is put in, yet it seems crooked when it is in: So when a man puts colours and shows upon good actions and courses, as if they were folly and indiscretion, and unadvised, and hypocrisy, and vain, or whatsoever is ill, this is to make the strait ways of God crooked; to make that that God accounts strait to be crooked, this is a setting against God: therefore Peter saith to Simon Magus, pray if it be possible that the thought of thy heart may be forgiven thee. So you see Saint Paul speaks to Elymas the sorcerer upon the same ground, Act. 13. Thou child of the devil and enemy to all righteousness, wilt thou not cease to pervent the right ways of God? Now I say, here are the words and speeches that men speak against the ways of God: these are speeches that argue men in a state, whereby they are liable and open to judgement, and exposed to wrath; therefore we should take heed of such words. The use may be to condemn those that make light account of Use. To condemn those that make light account of words. words; they think they may speak (it may be) in rashness, and hastiness and they may be excused for uttering them, it is their hastiness, and their passion, and it was done unadvisedly, etc. I but the Law of God is transgressed, the Majesty of God is offended, the anger of God is provoked. You know what old Eli said to his sons; My sons, if a man sin against a man, man may plead for him, but if he offend against God, who shall plead for him? I say, who shall take up the matter with God in such a case as this when the offence strikes against God, and his ordinances, and his worship? Therefore take heed there is much evil there is life and death (as Solomon saith) in the power of the tongue, that is, a man may utterly destroy himself by the very words he speaks unadvisedly (as he thinks, and will plead for himself) or passionately and rashly. Again much more doth it concern those that proceed to other kinds of wickedness in the tongue, we instanced in some particular instances then, that we cannot now stand on. We came to direct men to carry themselves in their speech, as David, to set a watch before the door of their lips, he prayed to God to do it; And Psal. 39 I said that I will take heed to my ways that I offend not in my tongue. And then he prays to the Lord, Psal. 131. Psal. 39 Psal. 131. to keep a watch before the door of his mouth. He knew well enough that there will be a time, when the words that we think are sleight and vain shall be brought to judgement, idle, unprofitable, frothy talk, much more railing and reviling speeches, most of all the highest blasphemies and execrations, these shall most certainly be brought to a greater censure at the day of judgement. But I will not stand on that I then handled. Now there remains three things more. The first is this that in the day of judgement God will proceed according to his Law: So speak and so do as those that shall be judged by the Law. I say, In the day of judgement God will proceed with men according Doctr. God will proceed in judgement according to his Law. to his Law. He will proceed according to his word written: therefore labour that your speeches and actions may be such that they may be agreeable to that, john 12. 48. The word that I speak to you (saith Christ) shall judge you at that day. There is not a word that Christ joh. 12. 48. speaks, but it shall judge: he speaks not in vain, he is the judge that speaks. Now you know Christ speaks two ways. Either in himself, Or, by his Ministers. In himself, and so either that that he spoke when he was on earth in his his own person; then all the words that he spoke at that time are those words by which he will judge men, as far as they concern moral actions, by those words he will judge men at the great day: for he spoke nothing but what was according to his Law. Or else that which he spoke in his Apostles immediately, by a certain and infallible work of the Spirit, directing them to such truth as that they could not err in speaking: now in this Christ still spoke in them. The same way Christ hath in speaking to this day: therefore saith he, he that heareth you heareth me, and he that heareth me heareth him that sent me. That which he spoke to them, he spoke in them concerning all the Ministers of the Gospel. What we speak as Ministers, that is, as men that look to the direction of our Lord; for we are but Ambassadors, and our words are so far of value and power as they are the speeches of our Lord; and as we speak the word of him whose Ambassadors we are. Now I say look what the Minister thus speaks as the Ambassador of Christ to the people, that Christ will confirm at the day of judgement. Now it will appear what we speak as Ambassadors, if we speak nothing but what is agreeable to the text of Scripture rightly understood. Therefore mark it, whatsoever sin we denounce the judgement of God against, and urge Scripture for it, it is the very rule that Christ will observe in judging men. Or else that speech could not stand, what ye lose on earth shall be loosed in heaven, and what ye bind on earth shall be bound in heaven. We bind, when by declaring of men's sins, we denounce the judgement of God against such sins, and so pronounce men to stand under the wrath of God that remain in those sins: saith Christ what you thus bind on earth shall be bound in heaven, that is, God's act shall ratify and confirm the same sentence in heaven which we denounce here upon earth by virtue of this word. So when we come to distressed souls, and declare to them that they stand acquitted, and that by the Word of God; and so as Ministers of the Gospel by virtue of the truth revealed to us, declare that they are freed from the bond and guilt of their sins, upon those evidences of repentance that they manifest: I say, it is ratified in heaven. Therefore you see there is no other way of proceeding, but look as Christ's own words when he was upon the earth, so the same that are as his own words, that is, those truths that are drawn from Christ's truths have the same power upon the hearts and consciences of men now to command them and shall have after to judge them, as ever they had. But here it may be objected: it should seem that all men shall Object. not be judged by the Law, because there are some men to whom the Law hath never been published: for what shall we say to a great part of the world, that have not yet received the Scriptures: we know that the Scriptures have not been published to a great part of the world: at this day there are many Heathens, many Pagans, that never had the Scriptures; therefore how shall they be judged by the Law? except you say, that only those shall be judged by it, that have been under the preaching of the Gospel, and have had the help of the Scriptures? We answer, that all mankind, and every particular man is under Answ. All men judged by the Law. The Law not alike expressed to all. the Law, only the Law is not alike expressed to them, it is not revealed alike to all sorts. All have the Law, and the Law written too: but either it is written in the hearts of men, and so it is naturally in the hearts of all the Sons of men. Or else in the Scriptures, and so it is more clearly and evidently manifested in the Churches, but yet nevertheless in the hearts of men is the Law written, as much as shall be sufficient to condemn them, as we see, Rom. 2. 14. saith the Apostle, If the Gentiles which have not the Law, do by nature the things contained in the Law, they having not the Law Rom. 2. 14: are a Law to themselves, and show the effect of the Law written in their hearts their consciences accusing, or excusing them before God. The Gentiles that had not the Law, that is, not the Law written in the Scriptures; yet nevertheless they are a Law to themselves; that is, they have certain principles, certain rules which remain in their natural consciences, whereby they either accuse or excuse, as they do good or evil. And even these do show that they have a Law that doth bind them, and shall condemn them; because that when they would not obey even that Law, that is, even those principles whereupon their consciences wrought to accuse or excuse they were sinners against the Law. So that we see no man shall be condemned at the day of ●…udgement but by virtue of the Law: and however all have not the Scripture, yet they have a natural conscience, and the Law written there whereby it accuseth, or excuseth. Howsoever it be true that things are not alike expressly manifested to other people and to us that have the Scriptures, yet they have so much manifested to them as shall condemn them. And the reasons of it are these why it must be so. First, because the Law of God is God's Sceptre, whereby he Reas. 1. The Law is God's sceptre that he rules by. Psal. 110. 2. governs and rules the Church, Psal. 110. 2. he shall bring the rod of thy power out of Zion. The rod of thy power, that is, the Sceptre of thy power: that Sceptre whereby thou dost authoritatively and by power rule over the Churches: and what is this Sceptre? It is the word, as we shall see, Esay 2, 3, 4. The Law shall come out of Zion. So then the Sceptre, the rod of the word that is brought out of Zion Isay 2. 3. 4. is the Law that comes out of Zion, the word of God, the Law of works and the Law of faith; for both these come out of Zion: the Law of works as far as it is the rule of life; and then the Law of Faith, both come in to rule the Church of God. Yea, this is the rod of Christ's power, therefore he will manifest his power, and make all men subject to it. What power? There is a power of Christ, such a power whereby he manifests his own greatness and sovereignty over all his creatures; over those creatures that have not sense, that have not reason; that is not this Law. But this power here, the Sceptre of his power is that whereby he manifests his sovereignty, over reasonable creatures, Angels and men,: therefore if they will not obey him, yet it shall be a Sceptre of Iron to crush them in pieces. Therefore we see the very Angels themselves that would not obey the directing commandment of God, the rule of life, in that particular place wherein they were; they found it a Sceptre to crush them down; and they were cast out of their place for their sin. So likewise men; you see what the Apostle Peter speaks of those that perished in the time of Noah, because they would not receive the Word preached to them, but they would be lawless and disobedient, or like men that would be under no Law, therefore they felt the force of it in the effect of the Law, in the fruit and penalty of the Law upon them. So I say Christ still rules by power in the Law; in so much as that when the Law and command prevails not, than the punishment prevails; and they that will not subject themselves to the Law, they shall be subdued under the punishment of the Law: that is the first thing. Again secondly, it must be that Christ must proceed in Reas. 2. Because the law is a rule. judgement according to the Law; because the Law is the rule. Now you know a rule is a note of distinction, it is that that being straight and right in itself, which doth distinguish and discover things that are crooked. So the Law of Christ, it is a strait rule in itself: therefore whatsoever is contrary to it, is crooked and perverse. And he will declare a righteous proceeding contrary to the unrighteousness of men. How? by that rule that discovers unrighteousness. How shall Christ appear to be righteous in his Law, except he have a rule whereby unrighteousness shall be discovered? Now that is discovered by the Law, the right rule, as it is, Psal. 19 The statutes of the Lord are right. Now rectum is index sua oblique, that that not only declares its own excellency, but the unrighteousness, and obliquity of the contrary; therefore Christ shall proceed by the Law, because that shall most clear his proceedings. For all the world will grant that that is a righteous rule; Therefore Micah 6. 8. when the Prophet would deal Mica. 6. 8. with men that were unrighteous, that would walk wilfully, and rebelliously against God, and then serve him with outward performances, wherewith shall I come before the Lord? and bow before the high God? he hath showed thee O man what is good, that is, to do justly, and to walk humbly with thy God. So that now, look what rule it is that shows what is good, that is the rule whereby the righteous Judge will proceed in judgement: Now the Law shows what is good, he hath showed in his Law what is good: therefore he gives a brief sum of the Law there, to walk humbly with God, that is the substance of the first Table of the Law: and to do justice that is the substance of the second Table of the Law; therefore saith he, he hath showed thee what is good, this is a righteous rule, that discerns between good and evil. Look what that is that in the directions of life discerns between good and evil, that also in the proceeding of the Judge will clear his justice, either in rewarding the good, or in punishing the evil: therefore Christ must needs proceed according to his own Law in judgement. Thus the point is opened. Now a word or two for application. Use 1. Rep●…oofe of those that neglect the Law. Is it so that Christ will proceed in judgement by his own Law: than it serves in the first place for the just reproof of those that neglect the Law, that neglect this direction that Christ gives them. Alas is it a small matter thus to slight the Law of God? the Word of God? why, you shall be judged by this: God shall judge the secrets of all men (saith the Apostle) in that day according ●…o my Gospel, Rom. 2. 16. Rom. 2. 16. not only that look what he hath spoken of the judgement shall prove true; but that in the judgement there shall be a proceeding proportionable and agreeable to what he hath spoken in that word that he calls his Gospel. Therefore take heed how you slight this Word, it is a dangerous thing. Saith Solomon, Pro. 13. 13. he that despiseth the Commandment shall perish. He that despiseth the Commandment, when God hath revealed his will in Prov. 13. 13. matter of duty, for the direction of life (for that he calls the Commandment there) now if a man come to despise this, he shall certainly perish saith Solomon. When doth a man despise the Commandment? Quest. You know to despise is when a man accounts a thing of no Answ. To despise God's commandment what. force; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, despise not prophesying. The word is, account it not a thing of nothing, account it not a slight matter. Now you know a man accounts a thing as a thing of nothing when he undervalues it, when he gives it less acknowledgement than it is worthy of. As if a man come to buy a Jewel or a Pearl in the Market, and offer a sleight and small matter for it, he had as good bid nothing, the undervaluing of a commodity, is as the accounting of it worth nothing. In spiritual things when a man accounts the Law of God below itself, that is, when he makes it not the chief direction of his life, than he accounts it as a thing of nothing, and despiseth the Law. For either the Law is somewhat by God's appointment, or not at all; if it be somewhat by God's appointment, than it must have that place that God hath appointed it, or else we give it not any esteem according to the appointment of God, but according to our own Fancy. I say if we give the Law esteem according to God's appointment, and by virtue of his Word, than we will give it the esteem that God hath put upon it, that is, that it shall rule us in all our actions; and that it shall be our supreme rule and guide, that a man shall account nothing else as the sufficient direction of his life but the Law. Now when men come to this, that they will prefer their own opinions before the Law; when they will prefer the opinion of other men before the Text of Scripture: when they prefer the customs of the world, before the rule of the Word. This is now to despise the Law, to make it as a thing of nothing. As you see it plain, it is ordinary in Scripture thus to tax men; as when they would account the traditions of men above the word; In vain they worship me, saith God, they become vanity themselves for accounting the Law vain. So when they preferred the customs of their forefathers equal with the Law, they despised the Law: this mixture, this joining of other things with it, it is that that the Scripture calls the despising of the Law. Therefore it is a dangerous thing to despise the Law. Is it not dangerous to despise the Judge? the Law shall be your Judge; that is, the rule whereby the Judge shall proceed. You know it is the aggravation of the fault of a Malefactor, that he not only transgresseth and sinneth against the Laws of the Kingdom, but that he hath despised the Law: if he have been heard to speak any speeches to the contempt of the Law, this is a great aggravation of his sin: how much more shall it be in the day of the Lord? men's Laws are imperfect, and therefore are revoked many times, and repealed, and reversed, but this Law of God is a perfect Law, and therefore it shall never be reversed, it shall never be revoked nor altered. Now for a man to sleight and neglect this in any point or degree it is a high contempt against God himself. That as a man might say of the jews; when Christ came amongst them, he offered himself to be their King; but being they would not take him for their King who (if they had taken him so) would have been their Saviour; therefore the time shall come that he will be their Judge and not their Saviour. So I say concerning the Law, the Law now published in the preaching of the Word; those that will not now take it to be their counsellor shall find it then to be their condemner. If this be a harsh saying as they speak of the command of Christ, joh. 6. This is a joh. 6. hard saying, who can bear it? If the Commandment of Christ concerning obedience seem harsh, then how harsh a saying shall that be, depart ye cursed into everlasting fire? If it be so hard a thing Matth. 25. 41 to stand to the command of the Law, how hard a thing will it be to stand under the penalty and censure of the Law? Therefore I say, let men take heed, they shall find that even that very faith commanded that they have slighted, it shall prove heavy: they slighted it in obedience, it shall prove heavy in the judgement and punishment. Secondly, it may serve for admonition, and so to teach us how Use 2. Admonition to observe the Law: to carry ourselves. If the Law of God be the rule whereby he will judge us. First then look to the law for direction, look to the precept, to the command of God for the directing of our lives. 1. For direction. I know not how, but I am sure, by the malice of Satan it is come into the world, into the Church, that some men (upon pretence of giving the doctrine of justification by grace, and by the merits of Christ the full virtue of it) would put men off from all obedience, as if therefore we were not to be under the direction of the Law, because we are freed from the Law by Christ. They distinguish not between the penalty of the Law, and the command of the Law: the same Christ that hath freed us from the punishment of the Law (as many as are in him by faith) hath subjected us to the command of the Law, and that in his own person; and not only so but in his own precept. Therefore he became an expounder of the Law, Matth. 5. and shows that the Law is spiritual, that it Matth. 5: is a thing that binds the conscience, and would have all men look to the direction of the Law. And the Apostle Saint Paul then whom no man ever spoke more fully of justification by Faith, yet the same Apostle would not have the Law as it is a direction of life abolished; but would have men so much the more new, as by new arguments and encouragements they are set upon the duties of obedience. But I say, such is the malice of Satan as to draw men upon such grounds as these are (not rightly understood by them) to I know not what course of liberti●…sme; and though they pretend a course of obedience to the Law, yet they will not do it as to the Law. Whereas it is evident that the Law is appointed as a curb to our corruption to cure and purge out that. And therefore it is foremen to be wiser than God, to ground their actions upon another principle and ground, than God grounds them. Indeed the servants of God do not the actions of obedience simply because of the Law written in the Scriptures, but they have the Law written in their hearts too, so the Spirit of God is a Spirit that guides them according to the Law, and disposeth them to those actions that are suitable to the Law: yet he never excludes, or puts them from the Law, from subjection to the Law in point of obedience. I say therefore errors creep in amongst men to dream of a liberty from obedience, when the Scripture speaks of a liberty from the Law but in other senses, not in matter of duty. Secondly, let men look to the Law for trial too, Gal. 6. 3, 4. If a man think he is something when he is nothing, he deceiveth him 2. For trial. Gal. 6. 3. 4. self: but let every man try himself, and prove his own work. Let him prove his own work: by what shall he prove it? Why, by the Law. By the Law here we mean the whole Word of God, the Law of works and of Faith. I say let him prove his works by this Law, by the written Word of God. Therefore if a man would now know how it shall go with him at the day of judgement, let him begin to judge himself by this rule before hand. Let him reason thus, either I shall stand as condemned, or acquitted: if as condemned it is by the Law, therefore (mark) so far as I go on in any sin against any known truth of God, so far I stand in the estate of a condemned person. Therefore consider beloved, you do exceedingly wrong yourselves, because you do not look thus upon your actions; you look not upon them as upon things that are transgressions against the Law that shall judge you: and that therefore if the Law of God condemn such actions now, than thou standest as a condemned person by virtue of that Law. Alas, durst men go on without repentance in any course of sin, if they took themselves as condemned men (in truth) by virtue of the Law? There is not any word that thou speakest, but as soon as it is spoken, thou standest in the estate of a condemned man, and if thou interest not thyself in Christ, and come not in, certainly the Law will pass upon it. Therefore seriously consider of this, that there is no evil or particular sin that you go on in, but if the Law condemn it, Christ will condemn it too at the day of judgement. Therefore you must before hand condemn yourselves that you may not be condemned of the Lord, 1 Cor. 11. 32. judge yourselves, and you shall not be judged of the Lord. But yet this 1 Cor. 11. 32. remains a truth still, that he that doth not condemn himself, that doth not take off his sins by unfeigned repentance, he stands a condemned person before the Lord, because he stands condemned in the Law. Therefore I beseech you beloved plead not any privilege in Christ; I speak this the rather because men use the Gospel to their own destruction, I say plead not privilege by Christ) if you go on in the allowance of any sin; Shall we continue in sin that grace may abound? God forbid saith the Apostle. So I say when a man will come and plead, I believe, and I hope to be saved by Faith, yet nevertheless it may be thou art a swearer, a vain spender of thy time, it may be thou art a neglecter of the duties of the worship of God, and of thy duties towards men, etc. thou art a man in some constant course, in some way of sin or other: I say this shows thee to stand as a condemned man, and in the state of a condemned man. I say not that such a man shall infallibly be damned, because God may give him repentance that he may come out of the snare of the devil; but we say he stands for the present in the state of a condemned person, and he is condemned by the Law, and remains so till this be reversed by repentance, till he have sued out his pardon by interresting himself in Christ. Therefore consider this seriously, that there is not that sin in thought that thou committest, not any act of sin whatsoever; but because of that sin thou art condemned in Law, therefore thou standest in the state of a condemned person for that sin: therefore there must be somewhat done now to take off this. I say a man may have a pardon, and yet if he sue it not out it is of no force, or use to him; so letno man talk he is a justified person by Christ, but thou must sue out this pardon. Therefore we are taught upon daily suing to renew our daily prayers for the pardon of sin. There must be a daily suing out of the pardon, and that upon this ground: so there must be a daily condemning of thyself, and of sin in thyself. Alas what shall become of a world of men and women? (I speak not of those that are without; we leave them, they are condemned in the sight of all the world, but) we speak of those that are now in the Church; of those that go some what forward in the profession of Religion, and hope and are persuaded that they are in a good case, and yet have little care to set things right between God and themselves; but though such and such actions be condemned by the Law, yet they hope that there is a general mercy that will pardon it, though they never sue out their pardon. I say the Law shall pass on thee till thou do that that concerns thee to be released from the rigour and sentence of the Law, he that confesseth and forsakes his sins shall Prov. 28. 13. find mercy, Prov. 28. 13. This must be done, and so in other particulars; the Scripture is large in these things, that somewhat must be done by us to sue out this pardon: that though there be an act of pardon in God, a free act, yet there must somewhat be done by us to sue out this pardon for ourselves, or else we stand in the state of condemned persons. But these things I leave to your meditations, and so I fall upon the next point, which I will briefly touch, and that is no more but thus: that since there shall be a proceeding in the day of judgement by the Law, wherein men's actions and words shall be brought to account therefore. The consideration of the day of judgement should be an effectual insentive Doct. The consideration of the day of judgement should move to holiness. & provocation to stinmen to a holy, and conscionable walking in this life. So speak and so do, as those that shall be judged by such a Law. Since the Apostle makes this use of it to direct us both in our speeches, and actions, I say we may learn hence, that the consideration of the judgement to come, wherein Christ will proceed according to the Law, it should be an effectual means to make us careful of holiness and new obedience, so to speak and so to do as those whose words and actions must be brought to judgement. Now that this is so, and is intended so, and hath prevailed with the servants of God, I might prove many ways. I will rank and order the proof under these heads. First, I will show you how this hath been a means to draw some, to the ways, and duties of obedience. Secondly, how it hath been the way to direct, and guide others in those actions. Thirdly, how it hath confirmed and strengthened them in those actions: and by this we shall see what it should be to us. First, we shall see how it hath been a way to draw men to the actions of obedience. How are men drawn to be obedient? 1. It hath drawn some to obedience. First, they are drawn from their own sins, from their own evil ways. Now the consideration of the judgement to come, it hath prevailed, and been used for this purpose, to draw men from their sins. As we see in Eccles. 11. saith Solomon to the young man; Rejoice now in thy youth; it is Ironnically Eccles. 11. 9 spoken, but know, saith he, that for these things thou shalt come to judgement. That is, let this cool thy courage, and moderate thy excessive joy, know that thou shalt come to judgement. Act. 17. 30. Now (saith he) God calls upon all men, every where to repent: because he hath appointed a time in which he will judge the world. He calls men to repentance by this argument, because he will judge the world, and hath appointed a time for it. You know repentance it is nothing else but to forsake our former evils: Now he calls them to repentance, because he will judge the world, and so calls as he draws men from sin. First, he draws men from the world to God by this. You know that even worldly affections hinder men from coming to 1. To forsake the world. the obedience of Christ: therefore, saith the Apostle, I account all as dung, &c Philip. 3. 7. Why? because he looked for a Resurrection, Phil. 3. 7. his thoughts were upon that: and saith he verse 20. our conversation is in heaven, from whence we look for the Lord jesus Christ. Therefore we are drawn to this holy course of obedience, because we look for Christ from heaven. And then again in the disposing of men to new obedience: there is not only a forsaking of sin, and the world, but besides 2. Disposing the heart to obedience. that, there is an inward qualifying of the heart: Now the heart is qualified; that is, it is fitted by certain qualities to the service of God, by the help of this consideration, as we see Eccles. 12. 10. Eccles: 12. 10. Tou see the sum of all, fear God, and keep his Commandments: for God will bring every work to judgement: Upon this ground he minds them to fear God, which is that quality that disposeth a man to keep his Commandments; he persuades them upon this ground: because God will bring every work to judgement. Let us have grace in our hearts to serve the Lord with reverence and fear, Heb. 12. I say, this qualifies and disposeth us to the service of God; Heb. 12. and we are fitted to seek, and to serve God with due reverence and fear, by the consideration of the judgement to come, that he is a God that will judge the world. So in Revel. 14. he would have Rev. 14. the Nations to fear God, because he will come to judge the world. So much for the first thing: you see the consideration of the judgement to come, prepares men to holiness. Secondly, besides that, it quickens them to all the actions of 2. It quickens to actions of obedience. obedience, when they are in it: when now a man is in a good course, and his heart is prepared to seek God aright, yet nevertheless there are many temptations, and many corruptions, that sometimes indispose, and unfit his heart again: Now than the consideration of the judgement to come, it serves to revive and quicken the heart to these actions, to 1. Os particular calling. Those of a man's particular Calling. Those of his general Calling. For his particular calling, the Apostle exhorts Timothy, and chargeth him, before God and Christ, that shall judge the quick and the dead, to be faithful in his ministry; He would have him faithful in his ministry upon this ground, because Christ will come with his elect Angels, to judge the quick, and the dead. And so for our general Calling, Act. 24. I desire to keep a good conscience before God and men upon this ground; because I believe 2. General calling. the Resurrection, and so a judgement to come. So in 2 Pet. 3. 11. Seeing all these things shall be dissolved, what manner of persons ought we to be in all holy conversation and godliness? Why? all these things shall be dissolved, therefore we had need to be other manner of persons than we are, to be better kind of persons than we have been. Thus, I say, the servants of God quicken themselves to more holiness, upon consideration of the judgement to come. Thirdly, they have been confirmed, and strengthened upon 3. It confirms in obedience: this ground: for when the heart of man is brought to this plight, that he must be ever cheerful, and lively, and active in the service of God: yet there are many discouragements, and temptations to draw him out of the way again; that it may be he may fall, if he have not somewhat to support him, and hold him up: therefore the consideration of the judgement to come, it hath kept the hearts of God's servants in a good frame, when they have been in it. Saith the Apostle, be constant, and immovable, always abounding in the work os the Lord, for as much as ye know that your labour is not in vain in the Lord, 1 Cor. 15. As if he had said, You know this, that there will a time come when it will appear that you serve not God in vain, therefore for the present be constant in the good you are in: Hold fast that thou hast till I come, saith Christ to the Church of Philadelphia, and let no man take thy crown, Rev. 3. 21. Christ will come, and it is but holding fast awhile, and Rev. 3. 11. then the Church shall have a crown; and the servants of God shall have a crown of glory, an abundant recompense of all that they have done in the service of God, therefore hold fast. Hereupon, jam. 5. the Apostle exhorts to patience, because they jam. 5. should meet with many persecutions, and oppositions, be patient, for the coming of the Lord draws near. Bear the injuries that you suffer for the present, and the indignities, and the unkind usage of men, for the coming of the Lord draws near, when you shall have a plentiful harvest: so he goes on illustrating this by a comparison taken from a Husbandman that waits for a harvest, and then he shall have a plentiful crop, and increase for all his pains in Winter, and in seed time: so saith he, the Lord will come, and then you shall have a plentiful increase. A word or two for the Use of this: Since this is the Use that the servants of God have made, and Use. Showing the cause of the world's profaneness, and the Saints dejectedness. that we should make of the Judgement to come, therefore to be more careful in the duties of obedience, and holiness, so to speak, and so to do, as those that shall be judged. It first shows the cause of the discouragements of God's servants, and the profaneness of the world is, because they perfectly believe not the judgement to come. The hearts of God's servants would not droop so, they would not be so faint, so dejected, and discouraged, if they believed that there were such a judgement to come, wherein Christ will abundantly recompense all their sorrows, and labours, wherein he will bring his reward with him plentifully. Again, the wicked world would not be so profane as they are: drunkards, and swearers, and Sabbath-breakers, and all sorts of wicked persons, they would not give themselves so to sin as they do, if in truth, they did perfectly believe there were a judgement to come; when all their words, and actions, their company, their time, and every thing shall be brought to account. I say, the cause of all profaneness is this, here it begins; men believe not the judgement to come. The Apostles were troubled with these kind of scoffers; Where is the promise of his coming? So they hardened themselves upon the observation of the continuance of the seasons upon the face of the earth in like manner from the beginning. Well, saith the Apostle; God is not slack, 2 Pet. 3. as men count slackness, but is patient, and forbearing, that men may repent; but at the last he will come, and come with flaming fire. So, this is certain, whatsoever you think, and put the evil day far off from you, yet there is a judgement coming, wherein all your actions, and affections, and speeches, and your whole conversation shall be scanned, and brought to the rules of this law that you have despised. Therefore let men take heed, and know it is a device of Satan to harden their hearts; either to think that the law is a dead letter, I mean in respect of the directing use of it, that it is of no use to direct them; it is a devise of Satan to put them off: for they shall find that that law will judge them, that now should direct them. And then again for men to think that there shall be no Judgement, or not such proceedings according to the law: this is a trick of the Devil, to keep men in profaneness, and hardness of heart. Therefore secondly, if we would grow up in holiness in the Use 2. To strengthen faith of the judgement. fear of God: Let us perfect, and strengthen our faith in assenting to this truth, that there is such a judgement to come, wherein our words, and actions, and all shall be brought to account. Therefore so speak, and so do, as those that shall be judged. Thou art now in company, and thou speakest amongst men▪ but thy words are with God, they are written in thy conscience, as it is in jeremy, upon the Table of thy heart, there they are written: the words that thou hast forgotten seven years ago, it may be twenty years ago, and never tookest a course to get them blotted out by repentance, there they are written, and these words shall be brought to judgement, and so many actions as thou hast neglected, therefore look to it. First bewail those words and actions past, as things that else will come to judgement, if thou judge not thyself beforehand. And then again for the time to come, set on a resolution to walk daily, as one that may die every day, and then shall be brought to judgement. Therefore judge thyself daily, renew thy Covenant, settle thy peace on a right ground daily, and perfect holiness in the fear of God daily, as one that expectest a Judgement. Saint jude condemns those that feasted without fear. They were at their Tables, companying, and feasting, as men without fear. S. Jerome speaks of himself, that whatsoever he Jerome. was doing, he had a fearful apprehension of the day of Judgement; Always, saith he, whether I eat or drink, or whatsoever I do, I hear the Trumpet, and the voice of the Archangel saying, Arise ye dead, and come to judgement. Well, I say, do thou so, let this be thy serious thought, and do it not slightly; but think that this may be thy last word, and thou must be brought to judgement for it: this may be thy last opportunie, and thy last action, and thou must be brought to judgement for that. Do things in this manner, as those that so speak, and so do, that they must be judged. wouldst thou be content to have thy oaths brought before Christ in judgement? if not, take heed of swearing: for it is judged already by the law: therefore judge, and condemn thy sins in thyself, and forsake them, that thou mayst find mercy. wouldst thou be found guilty of Sabbath-breaking at the day of Judgement? if not repent of thy former guilt, and be more conscionable of sanctifying the Sabbath after. And so I may say of every sin. wouldst thou be found an Usurer? a Deceiver? unrighteous in any course? a scoffer? a profane person? wouldst thou appear before Christ so in judgement? If not, repent of thy guilt in this kind, that thy sins may be done away, when the time of refreshing shall come from the presence of Christ. And in the mean time set thyself in a contrary course to that thou hast been: do as one that would have Death find thee in a good course: for as death leaves thee, judgement shall find thee. If Death find thee in a state of repentance, in a course of reformation of thy evil ways, judgement shall find thee so too. Let Death therefore find thee as a man interest in Christ, as a man humbling thy soul, abhorring thyself for thy former sins: let Death find thee as a man reforming all those evils that are condemned in the Word, and in thy conscience. Now when I say, let Death find thee so, I mean, set about it presently: for how soon Death may set upon thee thou knowest not, whether to night or no: and if this be not now done, if thou set not about it now, it may be too late, thou shalt have no more time, therefore do that now, and go on constantly after, knowing that Death may find thee every moment. Therefore it is that God keeps from us (upon purpose, as it were) the certain knowledge of the time of Death, that we may be always prepared for Death. FINIS. SIN'S STIPEND; AND GOD'S MUNIFICENCE. ROME 2. 8. 9 Unto them that do not obey the truth, but obey unrighteousness; indignation and wrath, tribulation, and anguish upon every soul of man that doth evil, upon the jew first, and also upon the Gentile. LUKE 12. 32. Fear not little Flock, for it is your Father's good pleasure to give you the Kingdom. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. SIN'S STIPEND: AND, GOD'S MUNIFICENCE. SERMON XXIX. ROME 6. 23. For the wages of sin is death; but the gift of God is eternal life, through jesus Christ our Lord. THe latter part of this Chapter from the 12. Verse to the end, is spent in a grave and powerful dehortation of the faithful, from security in sin: against which the Apostle useth sundry arguments. That which he presseth most is drawn from the several ends to which sin and righteousness doth lead men: The end of sin is death; vers. 21. therefore that is not to be served: The end of of righteousness is life everlasting, vers. 22. therefore that is to be embraced. Because there is now difference in the manner of the proceeding of these two ends, death coming from sin as from the meritorious cause, but life from righteousness, another manner of way, therefore the Apostle adds this epilog and conclusion in the last verse, plainly showing, and more clearly expressing the manner of them both: for the wages (saith he) of sin is death, but the gift of God is eternal life through jesus Christ our Lord. In which words we have a description of a twofold service. Parts of the Text. Of sin in the former clause. And of God, or righteousness in the latter. And how both these are rewarded. The one with death; it pays us well. And the other with life, which is bestowed by the free gift of God through Christ. These are the two parts, the two general points that we are to consider. First, the wages of sin is death, saith the Apostle. [Of sin] That is, of the depravation, and corruption of our nature, and so consequently of every sin, that being not only itself sin, but the matter, and mother of all sin, when sin hath conceived it bringeth forth death, when sin is put forth, whereby he signifieth the general depravation and corruption of our nature, from whence all sin flows. So it is here. [The wages] The word in the original signifieth properly victuals, because victuals was that that the Roman Emperors Meaning of the words. gave their soldiers as wages, in recompense of their service: but thence the word extends to signify any other wages or Salary whatsoever. The wages of sin [is death] by death here is signified and meant, both temporal and eternal death, especially eternal death; for it is opposed to eternal life in the next clause of the sentence, therefore that is that that is principally meant, The wages of sin is death, that is eternal death. This for the exposition of the terms. The point to be observed from this first part of the Text is this, that Death is as due to sin, as wages to one that earns it. To such a one wages is due in strict justice, if a man have a hired Doct. Death due to sin as wages. servant, he may bestow a free gift on him if he will, if he will not he may choose; but his stipend or his wages he must pay him unless he will be unjust, for it is the price of his work, and so is due to him that he cannot without injustice withhold it. After such a manner is death due to sin: the very demerrite of the work of sin requires it, as being earned. God is as just in inflicting death upon sinners for their sins, as any man is in paying his labourer or hired servant their wages: for this is the general plain scope of the Apostles words here. So in the beginning God appointed, Gen. 2. 17. where he told Adam concerning the forbidden fruit in the day that thou eatest Gen. 2. 17. thereof thou shalt die the death. As if he should have said, when thou sinnest, death must be thy wages. The same is repeated, Ezek. 18. 20. where it is said, The soul that sinneth shall die, expressing the Ezek. 18. 20. wages of sin, it is death, that is the recompense of sin: if sin have his due then death must follow. So the Apostle had showed before in this Epistle, Rom. 5. 12. that by one man sin entered into the Rom. 5. 12. world, and death by sin, so death went over all men, for as much as all men had sinned. All had sinned, therefore all are paid with death. And Saint james shows the consequence and connexion between these two, the work and the wages, he tells us, jam. 1. 15, jam. 1. 15. that when sin hath conceived it bringeth forth death. All these places are evidences that death by God's ordinance, by his appointment is the due of sin, as due to it, even as wages is to a hired servant or one that hath earned it. What death is it that is due to sin? Quest. Answ. Wha●… death due to sin. Both temporal and eternal death. I say both deaths; concerning both which the truth is to be cleared from some doubts. It was the Pelagians error to think that man should have died a 1. Temporal. natural death, though he had never sinned: so they thought that the natural, temporal, bodily death, was not the wages of sin. Contrary to the Apostle in the plac●… I spoke of, Rom. 5. where he Rom. 5. 12. makes that death that goes over all men, (which must needs be natural death) to enter by sin, sin brought in death; no sin, no death at all. But it may be objected, when God told Adam in the day that he Object. eat the forbidden fruit he should die the death, he meant not temporal death there, as the event shows: for such a death was not inflicted upon Adam in the day that he sinned; for after he sinned he lived still in the world naturally, he continued living many years after. I answer, notwithstanding all this Adam may be said to die a Answ. How Adam died a natural death, as soon as he sinned. natural death as soon as he sinned, because by the guilt of his sin he then presently became subject to it, and God strait way denounced upon him the sentence of death, therefore it may be said, he straight way died. As a condemned person is called a dead man though he be respited for a time. Besides the Messengers and Sergeants of death presently took hold of him, and arrested him for sin, as hunger and thirst, and cold, and diseases, daily wasting of the natural moisture to the quenching of life. Indeed God suffered him that the sentence was not presently executed, so to commend his own patience, and to give to Adam occasion of salvation, the promise of Christ being after made, and he called to repentance, by that means to attain a better life by Christ, than he lost by sin. It is objected again Christ redeemed us from all sin, and all Object. the punishment thereof; but he did not redeem us from bodily death, from temporal death: for the faithful we see die still even as others do: therefore it is concluded by some that temporal death is not the wages of sin; for then when we were free from sin by Christ we should be freed from that. Our answer to this is, that Christ hath freed all his elect, not Answ. How Christians freed from temporal death. only from eternal, but even from temporal death, though not from both in the same manner. From temporal death first, in hope of which the Apostle speaking, 1 Cor. 15. saith The last enemy that shall be destroyed is death, meaning temporal death, at last than it shall be destroyed, mortal shall 1 Cor. 15. put on immortality as the Apostle speaks: but in the mean time it is destroyed in hope, though it remain indeed, and must be undergone, even of the faithful in this life. How be it to them Christ hath changed the nature of it, and Christians undergo temporal death, why. now they no longer undergo it as the wages of sin but for other causes. As first, the exercise of their graces, their faith, and hope, and patience, and the rest: all these are exercised (as in other afflictions 1. so even) in the death of God's Children. Secondly, the total remoovall and riddance of the relics of sin from which they are not freed in this life: but when they die, 2. than all sin is taken away: for as at the first sin brought death into the world, so to the faithful now death carries it out again. Thirdly, their entrance into heaven, and to be at home with the Lord, from whom we are absent as long as we are at home in 3. these bodies. Fourthly, to prepare their bodies for renewing at the last day, 4. Simile. that is done by death: for as a decayed Image or statue must first be broken that it may be new cast: so these bodies of ours must be broken by death, that they may be cast into a new mould of immortality at the general resurrection. But here as some sin remains, so death remains, though we be in Christ, yet we are still in that estate wherein, it is appointed to all men once to die. Thus even temporal death is left to the Children of God to be undergone, before they come to heaven. It is left to them I say, and that justly in respect of the remnants of sin, yet they undergo it no other way, but for their own good and benefit. How ever temporal death in its own nature to an unbeliever is the wages of sin. And as temporal, so eternal death: for when God told man that in the day he sinned he should die the death, he meant not 2. Eternal death. only temporal but eternal death, he meant that principally, as I showed before, in that the Apostle opposeth it to eternal life in the next clause of the sentence; Now Christ hath freed all believers actually from eternal death. But how eternal death should be the wages of sin may be doubted: because between the work and the the wages there must be some proportion, that seems not to be between sin and eternal death: for sin is a finite, a temporal thing committed in a short time, and that death is eternal. Now to punish a temporal fault, with an eternal punishment, it seems that it is to make the punishment to exceed the fault, and that is against justice. But for answer to this doubt, we must know, that however sin considered in the act, and as it is a transcient action it is finite, Answ. Sin infinite three ways. yet in other respects it is infinite, and that in a threefold consideration. First, in respect of the object against whom it is committed: 1. In respect of the object. for being the offence of an infinite Majesty, it deserves an infinite punishment: for we know offences are reckoned of for their greatness, according as the greatness of the person is, against whom they are committed. If he that clips the King's coin, or deface the King's Arms, or counterfeit the broad Seal of England, or the Prince's privy Seal, aught to die as a traitor, because this disgrace tends to the person of the Prince: much more ought he that violates the law of God, die, the first and second death too, because it tends to the defacing of the Image, and the disgrace of the person of God himself, who is contemned, and dishonoured in every sin. Secondly, sin is infinite in respect of the subject wherein it 2. The subject. is, the soul of man. Seeing the soul is immortal, and of an everlasting substance, and that the guilt of sin, and the blot together stain the soul, as a crimson, and scarlet die upon wool: and can no more be severed from the soul than the spots from the Leopard: it remains as the soul is eternal, and as that is everlasting, so sin is infinite in durance, and continuance, and deserves an infinite wages, and punishment which is eternal death. Thirdly, it is infinite also in respect of the tie, between the 3. The sinners d●…sire. desire, and endeavour of an impenitent sinner: for his desire is to walk on still in sin, and except God cut off the line of life, never to give over sinning: but he would run on infinitely, committing sin, even with greediness. And it is reason that as God accepts the will for the deed in godliness, so he should punish the will for the deed in wickedness: if we sin according to our eternity in our will and purpose to sin, God will punish us according to his eternity: it is just, that they that would never be without sin (if they might have their own will) should never be without punishment. Thus we see eternal death is the wages of sin, though sin be committed in a moment, though it be a transcient action in itself, yet it is just with God to give it the wages of eternal death. So you see Death, both temporal and eternal, is the wages of sin. We come to the Use of the point, being thus declared. Use 1. Original lust a sin. First, it teacheth us (contrary to the Doctrine of the Church of Rome●…) that original lust, and concupiscence in the regenerate is a sin: for how else should God be just in inflicting temporal death upon infants that are regenerate? actual sins they have none; and i●… they have no original sin neither, then God should inflict the wages of sin, where there were no sin, which cannot be, because there is no iniquity with God. Therefore certain it is, that after regeneration, this original lust, though the guilt of it be taken away, yet as sin it remains, the substance of it still remains, and will as long as we live in this world. For it is in us, Basile. as it is well compared, as the I vie is in the wall, which having taken root so twines, and incorporates itself, that it can never be quite rooted out till the wall be taken down: so, till body and soul be taken asunder by death, there will be no total riddance of Original corruption, and the depravation of our nature, it is still in us, as appears by the temporal death, even of the best Saints, of those that are most sanctified in this life, it shows there is remainders of corruption in them still: for if there were not sin, there would not be the wages of sin: there would not be death, if there were not sin. Secondly, the Use of it is to take away a fond Popish distinction Use 2. 〈◊〉. no sin in itself venial of mortal, and venial sin: they teach some sins to be venial; that is, such sins as in their own nature deserve not death, whereas the Apostle here speaking of all sin in general, he saith, the wages thereof is death. And how can it be otherwise when all s●… is the transgression of the Law, as Saint john defines it, and all transgression of the Law deserves, and is worthy of the curse, which 1 Joh. 3. 5. is both the first, and second death, for Cursed is every one that continueth not in all things that are written in the book of the Law to do them. There is no sin then, but it is worthy of death, therefore there is no such venial sin as they dream of. We deny not, but that some sins are venial, and some mortal Sins mortal, and venial, how. in another sense, not in respect of the nature of the sin, but of the estate of the person in whom the sins are; so we say all the sins of the Elect are venial, because they either are or shall be pardoned. And all the sins of reprobate persons are mortal, because they shall never be pardoned. It is the mercy of God (and not from the nature of the sins) that makes them venial: for otherwise every sin in itself considered (be it never so small) is mortal: for if it work according to its own nature, it works death of body and soul. It is a foolish exception that they bring against it, that thus we make all sins equal; and that we bring in with the Stoics, a parity of sin, because we say all are mortal. It is a foolish cavil: for it is as if one should argue, because the Mouse, and the Elephant, are both living creatures, that therefore they are both of equal bigness: Though all sins be mortal, they are not all equal, some are greater, and some are lesser, according as they are extended, and aggravated by time, and place, and person, and sundry other circumstances. Suppose one should be drowned in the midst of the Sea, and another in a shallow pond: in respect of death all were one, both are drowned: but yet there is great difference in respect of the place, for depth, and danger▪ So there is great difference in this, though the least sin in its own nature be mortal, as the Apostle saith here, the wages of it is death. Thirdly, seeing the wages of sin is death, it should teach us Use 3. In spectacles of death to see the heinousness of sin. what Use to make of death, being presented before our eyes at such times as this: hereby we should call to remembrance the grievousness of sin that brought it into the world: by the woeful wages we should be put in mind of the unhappy service. Had there not been sin, there would have been no death: upon the death of the soul came in the death of the body: first the soul died in forsaking God, and then the body died being forsaken of the soul: the soul forsook God willingly; therefore it was compelled unwillingly to forsake the body. This is the manner how death came into the world by sin, therefore death must put out sin. That householder, when he saw tares grow among his wheat, he said to his servants, the envious man hath done this: So whensoever thou seest Death seize upon any, say to thyself, sin hath done this: this is the wages of sin: and if man had never sinned; we should have seen no such thing. Fourthly, this must deter us from sin, since it gives such wages. Indeed the manner of sin is for the most part (if not always) to Use 4. Todeterre us from sin. promise better, but it is deceitful, and this is the wages it pays thee. The wages of sin is death. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated wages, some take it quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the evening, because wages are paid in the evening. So the morning of sin may be fair, but the evening will be foul when the wages come. At the first sin may be pleasing, but remember the end, the end of it is death. Like to a fresh River that runs into the salt Sea, the stream is sweet, but Similes. it ends in brackishness and bitterness. Or like to Nebuchadnezzars Image, the head was gold, but the feet were of clay. Or sin may be compared to that Feast that Absalon made for Amnon; there was great cheer and jollity, and mirth for a while, but all closed in Death, in bloodshed, and murder. It deals with men, as Laban dealt with jacob; he entertains him at the first with great compliments, but used him hardly at the last. Or as the Governor of the feast said, joh. 2. All men in the beginning set forth good wine, joh. 2. and then that which is worse: so sin gives the best at the first, but the worst it reserves for the last. This should keep us from every sin, though it seems never so pleasing, and never so sweet to us, remembering that the worst is still to come. We read that when the people saw that Saul forbade 1 Sam 14: them to eat, though they were exceeding hungry, yet not one of them durst touch the honey for the curse, though they saw it: so the pleasures of sin may drop as honey before our eyes, but we must not adventure to taste of them, because they are cursed fruit, and because of the wages that will follow. Never take sin by the head, by the beginnings, as the greatest part do; but take it as jacob took Esau, by the heel; look to the extreme part of it; Consider thy end, and thou shalt not do amiss. jezabel might have alured a man, when having painted her face she looked out of the window, but to look upon her after she was cast out, eaten of dogs, and nothing remaining but her extreme parts, her scull, and the palms of her hands, and her feet, it could not be but with horror: so sin may allure a man, looking only on the painted face, in the beginning, but if a man cast his eye upon the extreme parts, it would then affright, and deter him, for the wages, the end of it is death. What a world of people run blindly, and desperately on, they turn to the race of sin, as the horse to the battle without fear, as if the Psalmists Tremble, and sin not, were rather, sin and tremble not. Whereas we have great cause every one, to tremble at the least motion of sin in ourselves, to which so dreadful, and woeful wages is due. Lastly, for this point, so many of us as have repent, and have Use 5. To be humble and thankful. already left the service of sin, we must hence learn, as to be humbled in ourselves, considering what danger and misery we have escaped; so to be more thankful to Christ, that hath freed us from so wretched wages due to our sins, and that by taking the whole punishment upon himself. For we must know (beloved) that the best of us, by nature are children of wrath, as well as others: the stipend that we have earned is eternal death, and surely it hath been paid to us, nothing could have kept it from us, but only the satisfaction of Christ, coming between God's justice and us. Think we then if we can, what misery it is that we have escaped (as many of us, I mean as be in the state of grace) we have escaped death, the hurt of temporal death, we have escaped eternal death. What is that? a separation from the blessed presence, and glory of God: destruction of body and soul for ever, unutterable torments, company with the Devil and his angels, and the rout of reprobates: darkness blacker, and thicker than that of Egypt, Weeping and wailing, and gnashing of teeth in the infernal lake; that worm that never dies, and the fire that never goeth out. This is the wages of all sin: and that it is not rendered to all sin, and to all sinners, the cause is only this, that the payment hath been already exacted of Christ in the behalf of all true believers; therefore in their own persons they are discharged: how infinitely are we bound in thankfulness to him? and how careful should we be to walk worthy of it? resolving never to return to the service of sin again, but to make it our whole study, that we may please and honour such a Redeemer, that hath redeemed us from such misery as this; that we may please him: for we had deserved eternal death, as well as others, and he hath not only freed us from that, that we had most worthily deserved, but most freely also bestowed that upon us, that we could never deserve; for so it follows in the next point. The gift of God is eternal life through jesus Christ our Lord. That is the second thing to be considered, the reward of the service of God. You have heard of the reward, the wages of sin, Now the reward of the service of God is eternal life, it is called life. There is a twofold life belongs to men. The one is natural, and is common to all, good and bad in Life twofold. this world. 1. Natural. The other spiritual, proper to the faithful, begun by the union of God, and the soul, and maintained by the bond of the spirit: 2. Spiritual. and this life hath three degrees. The first is in this life unto death; and it begins when we begin to believe and repent, and come to a saving knowledge of 1. In this life. God, and of his Son Jesus Christ: as it is said, This is eternal life to know thee to be the very God, and whom thou hast sent jesus Christ, Job 17. 5. joh. 17. 3. The second degree is from our death to our resurrection: for in that time our souls being freed from our bodies, are withal free 2. In death. from all sin, original, and actual. Thirdly, after the Resurrection, when body and soul shall be reunited, we shall have immediate communion and fellowship 3. After the Resurrection. with God, and so enjoy a more perfect and blessed life then ever we could here. And this spiritual life, with all the three degrees of it, is the life here spoken of, especially the last degree, the perfection of it in heaven. It is called eternal life, because it shall never end; For a thing A thing eternal three ways. is said to be eternal three ways. First, which hath neither beginning, nor end, so God alone is 1. eternal, and none but he. Secondly, which hath no beginning, and yet shall have an end: 2. so God's decree is eternal, for it never had a beginning; yet when all things decreed are fulfilled, it shall have an end. Thirdly, which hath a beginning, but never shall have end, 3. and so the life of God's Saints had a beginning, as all created things have, butit shall never have an end; and this eternal life, it is called here, The gift of God through jesus Christ our Lord. Because we cannot deserve it, but it is given, and bestowed on us freely for Christ. So then the point of observation from the latter part of the words is this, that, Our salvation it is the free gift of God, given us only for the merits of Christ. Doct. Salvation the free gift of God. For observe I beseech you the Apostles words, when he had said, The ways of sin is death, he doth not add, and say, but the wages of righteousness is eternal life, but he calls that the gift of God. To make us understand saith Damascene that God brings us to eternal life merely for his own mercy, not for our merits, orelse surely the Apostle would have made the later part of the sentence, answerable to the former. But here perhaps some may ask why eternal life should not be the wages of righteousness, as well as death the wages of sin? Quest. I answer, because there is not the same reason between sin and righteousness. Answ. For first, sin is our own, it merits it, but righteousness is none of our own, it is the holy Ghosts and it is due to God. Then again sin is perfectly evil, and so it deserves death, but our righteousness inherent is not perfectly good, it is imperfect in this life, and nothing that is imperfectly good can merit (as wages) eternal life: therefore the Apostle makes such a manifest difference between them, he calls death, the wages of sin, but eternal life the gift of God, it is the free gift of God through Christ. Indeed eternal life some times, many times in Scripture is called a reward. But there is a reward of mercy as well as of justice. Nay God is said sometimes to reward his children injustice. How is that? Though the reward come originally from mercy, yet accidentally it comes to be justice, thus, because God hath tied himself by promise to reward, now promise is debt from a just man: Thus the Lord may be accounted a debtor. How? saith Saint Austin, as a promiser, if he had not promised eternal life, otherwise he Austin. owes us nothing at all, much less eternal life which is so great a thing. Yet it may be doubted, how eternal life is the free gift of God, seeing it is given for the merits of Christ, as it is here expressed the Quest. gift of God through jesus Christ our Lord, that is, for the merits of Christ; now a man that gives a thing upon merit, he gives it not freely. I answer it is free in respect of us; whatsoever Christ hath done Answ. we did not merit it. If it be replied, Christ's merits are made ours, and we merit in him, and so it cannot be free. I answer, this reason were of force if we ourselves could procure the merits of Christ for us, but that we could not do, but that also was of free gift, joh. 3. God so joh. 3. loved the world that he gave his only begotten Son that he that believes in him should not perish: he gave him freely, of free gift; so that though eternal life be due to us by the merits of Christ, yet it is the free gift of God. I will stand no longer in proving the truth of the Doctrine. I come to the application and use, to conclude with the time. First it serves to confute our adversaries of the Church of Use 1. Confutation of merit. Rome in the point of merit. They look for heaven and eternal life as wages, we see the Apostle teacheth us otherwise, that eternal life is not given in that manner, but another manner of way; It is not given as wages, it is the free gift of God. And in Rom. 8. he saith, that the sufferings of this life is not worthy of the glory that shall be Rom. 8. revealed: all our sufferings, all our works they are not worthy of the glory of God, we cannot properly merit them. This was the constant Doctrine of the primitive Church: that a good life when we are justified, and an eternal life when we are glorified; they all grant that all that is good in us is the gift of God; that eternal life is not a retribution to our works but the free gift of God. When God crownes our merits, he crownes nothing else but his own free gift: these and many other sentences we find among the ancient Fathers, plainly convincing our adversaries, that in this point they swerve not only from Scripture, but from all sound antiquity. Secondly, then to come to ourselves, this should humble us Use 2. To humble us. in respect of our own deservings; do all the good thou canst, take heed it do not puff thee up, think not to merit heaven, Alas thou canst not do it: for what is it to the Almighty, (as it is said in Job) that thou art righteous? Thy well doing extends not to him, thou canst do him no good, therefore thou canst look for nothing at his hands since thou canst do him no good: but all that thou dost in his service, it is not for his but for thy good, yet he commands thee, and thou art bound to do it, but all thou canst do is no more than thou art bound to do. Therefore when thou hast done all that thou canst, acknowledge thyself to be an unprofitable servant, and thou hast done no more than thy duty. If thou hast many good works, yet thou hast more sin; and the least sin of thine in the rigour of justice, will deprive thee of thy interest in God. Therefore thy appeal must be to the throne of grace, and thy only plea must be that of the Publican, every one of us, God be merciful to me a sinner; when we have done all we can, it must be mercy, and not any merit of ours that must bring us to heaven. Thirdly, here is comfort for the children of God, in that this Use 3. Comfort. inestimable treasure of eternal life is not committed to our keeping, but God hath it in his keeping. It is his gift, it is not committed to the rotten box of our merits, than we could have no certainty of it, the devil would easily pick the Lock; yea without picking he would shake in pieces the crazy joints of the best work we do; he would steal it from us, and take it away, and deprive us of this excellent benefit: but the Lord hath dealt better for us, he hath kept it in his own hands, he hath laid it up in the Cabinet of his own mercy and love that never fails: for with everlasting mercy he hath compassion on us, Esay 54. he loves us with an everlasting love. It is his mercy that we are not consumed, Isa. 54. because his compassions fail not: and whom he loves he loves to the end. It is laid up in the mercy of God, he will have it his gift; lest we should keep it, and it should be lost, he hath reserved it in his own hands. Therefore in temptations when they drive us to doubt of our attaining of eternal life, let us cast our eye upon the keeper of it, it is the Lord, he is wary to discern, and faithful to bestow it: therefore let us comfort ourselves and say every one of us as Saint Paul, 2 Tim. 1. 12. I know whom I have trusted and I am persuaded that he is able to keep that which I have committed to him 2 Tim. 1. 12. against that day. Lastly, seeing eternal life is the free gift of God, it must make us thankful to him for it; which we should never do, if we deserved Use 4. Thankfulness. it; doth a master thank his servant for doing his duty? So, if we did think heaven were our due, we should never be thankful for it. Pride is a great enemy to thankfulness; therefore the way is to humble ourselves, and to consider that we deserve no good thing at God's hands, than we will take this great benefit at God's hands most thankfully. Especially when we consider, it is all that God requires of us, as he saith, Psal. 50. Call upon me in the day of trouble, I will hear thee and deliver thee, and what Psal. 50: shalt thou do? Thou shalt glorify me. Glorifying God, and being thankful to him is all the tribute we are to pay to this our royal Lord; and shall we deny him this? It is a small benefit that is not worth thanks; We set eternal life at too low a rate, if we forget to be thankful. There was never a precious jewel afforded so cheap as eternal life for our thankfulness. If we did know what it were to want it, we would give ten thousand worlds rather than be without it. Therefore as Naamans' servants said to him concerning his washing in jordan, If the Prophet had commanded thee a greater thing, wouldst thou not have done it? So if God had commanded us a great matter for eternal life we should have done it; how much more, when he saith take it, and be thankful; be but thankful. Thus I have described to you this twofold service, the wages of sin, that is, death, temporal, eternal: The service of righteousness, the wages, and reward of that, eternal life, which is not wages but the gift of God. So that I may now say to you as Moses did to Israel, Deut. 30. 19 Behold I have set before you life and death, cursing Deut. 30. 19 and blessing. Therefore choose not cursing, choose not sin, nor the wages thereof, it is death: but choose life, that you and your seed may live. If we follow sin, the wages will be death; if we apply ourselves to righteousness in the service of God, our reward shall be eternal life, not that we deserve it, but that it is the pleasure of our heavenly Father to bestow it upon us. For the wages of sin is death, and the gift of God is eternal life, through jesus Christ our Lord. FINIS. THE PROFIT OF AFFLICTIONS: OR, GOD'S AIM IN HIS CORRECTIONS. PSAL. 119. 71. It is good for me that I have been afflicted, that I might learn thy Statutes. ISA. 27. 9 By this therefore shall the iniquity of jacob be purged, and this is all the fruit to take away his sin. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. THE PROFIT OF AFFLICTIONS; OR, GOD'S AIM IN HIS CORRECTIONS. SERMON XXX. HEB. 12. 10. For they verily, for a few day's chastened us after their own pleasure, but He for our profit, that we might be partakers of his holiness. THere are two things (among many others) eminently in Jesus Christ, which declare him to be an all-sufficient Saviour of his people; and these the Scripture frequently setteth forth unto us in a most sweet conjunction, Righteousness and strength: So the Prophet, Surely, shall one say, in the Isa. 45. 24. Lord, have I Righteousness and strength. There are two things likewise in a Christian, which are of eminent sufficiency, in order to his salvation, and his possession of the Glorious inheritance, purchased by this Saviour; Faith and Patience: often spoken of severally, and in particular, but withal jointly and together, as might be manifested by the allegations of Scripture; as, be not slothful, but be ye followers of them, that by Faith and Patience inherit the promise, etc. Concerning these two which are so eminent in the called of The Analysis of the Chapter. God, and are sufficient in order to their possession of the purchased inheritance; as the Scripture abundantly treateth of, so most frequently in this Epistle, and more especially, in the 10. 11. and 12. Chapters. In the later end of the tenth Chapter, you have the Apostle there, first dogmatically handling the doctrine of Faith, as the necessary means to attain everlasting life, and as the principal conducement to the possession of glory, and to the saving of the soul; The just shall live by Faith. In the beginning of the eleventh Chapter, he showeth the absolute necessity of Faith, to an acceptable walking, and well pleasing of God; For without faith (vers. 6.) it is impossible to please God: and the whole Chapter is further spent in setting down the glorious Examples, of Abel, and Enoch, and Noah, and Abraham, and the rest of the Elders, eminent for their Faith, by which (saith he) they received a good report: All whom, did worthily in their days, and are now become famous to posterity; standing out to this day, as so many living voices, calling upon us to become followers of them, that we might together with them, be at length made partakers of the glorious inheritance of the Saints in light. The Apostle, having spoken much to this purpose, goeth on, to that other grace we spoke of, so necessary to the constitution of a Christian, and to the enabling of him to a well and faithful managing of his Calling, and condition, and that is Patience. Propounded by way of exhortation in the first part of this twelfth Chapter; and urged with respect to the necessary uses of it, both concerning duties done, and afflictions to be endured, in the verses following. First with respect to duties, which the Apostle propoundeth under the Metaphor of running in a race (for such is the course of a Christian life; which the Saints of God are called to the finishing of) Let us run the race that is set before us; and run with Patience. Secondly, it is urged with respect to sufferings, and that of two sorts, from men, from God. From men, from whom the faithful are to make account of sufferings in divers kinds, in shame and derision, in proud and insolent contradictions. and (according to their power and opportunity) in bloody persecutions, You have not yet resisted unto blood, verse 4. From God: and here the Apostle is more large, urging his exhortation to Patience, and a quiet applying of ourselves to God, according to all the states and conditions he is pleased to bring us unto, and according to all his several administrations towards us; very strongly, labouring to fasten it in the hearts of the Saints of God, as a nail in a sure place; first alleging that same passage of Solomon in the Proverbs; My son, despise not thou the chastening of the Lord, And then he further strengtheneth his exhortation by invincible arguments. (I do but touch upon these things, hastening on to the main thing I intent; only desiring to give you a plain, and brief Analasis of this Scripture, with the context of it.) The Apostle (I say) driveth on this exhortation by strength of argument; And that first of all, by propounding to the godly, that whereas the Lord is pleased, to exercise them with afflictions; to make them drink many times of a cup of bitterness, yet they have reason to be quiet and patient, because this way the Lord giveth a proof of his love to his children: and those that are wise and godly, will be glad (they have reason so to be) that God should take sucha course with them, as whereby he may give them a demonstration of his dear love and affection: Now herein the Lord evidenceth his love and affection to his people; for all the afflictions and chastisements that he exerciseth them withal, flow from his love, and are as fruits thereof, For (saith he) whom the Lord loveth, he chasteneth, and scourgeth every son whom he receiveth, verse 6. Secondly, he propoundeth it to their consideration as a course wherein the Lord giveth an evidence of his people's adoption: For, what son is he whom the Father chasteneth not? But if ye be without chastisement, where of all his children are partakers, then are ye bastards and not sons, vers. 78. Now the godly should be glad, to have the Lord take such a course with them, and so to order out his administrations concerning them, as that they may have some comfortable evidence to their souls, that they are his adopted ones, and such as he will one day acknowledge for to be his children. But thirdly, and that which more concerneth our present purpose: the Apostle urgeth his exhortation by a comparison that he frameth, between God, the Father of spirits, and men, that are fathers of our flesh: we have had fathers of our flesh, and they verily, for a few day's chastened us, and we gave them reverence; shall we not much rather be in subjection to the Father of spirits and live? they chastened us for their pleasure, but He, for our profit, that we might be partakers of his holiness. Wherein you see the comparison is laid out in several particulars; and the preeminency, the advantage of the comparison is given to God; for so is the scope and intent of the Text. It lieth thus briefly; First, We have had fathers of our flesh, and God is the Father of Spirits; if we have been contented to undergo the discipline of our earthly fathers, much more have we reason quietly and patiently to submit ourselves to the proceedings of the Father of our spirits. Secondly; They for a few day's chastened us, and we gave them reverence; it is but a few days neither, that the Father of spirits meaneth to keep us under his discipline: suppose it be all our time, and perhaps it shall be so, yet all that is, but the time of our minority; and therefore if we have been content to submit to our earthly parent's theirdiscipline for a few days, shall we not much more be in subjection to the Father of spirits, to his chastisement, though it before our life-time? for the disproportion is infinitely greater between the time of this life compared with the state of maturity and ripe age which the Saints shall come to hereafter; and the time of our minority and childhood compared with the state of full age and manhood in this life; for alas, how short are our days! they are spent, even as a tale that is told. But lastly, that the Apostle might overpower the spirits of the godly, and quiet their minds, and make them compose themselves to a patient waiting upon God, and a willing submission to whatsoever condition he shall bring them into; Our earthly parents (saith he) according to their pleasure, and many times in the strength of passion, and with overmuch unadvisedness and heat of blood, not so much respecting the weak condition of their children, chastened us; but he, that is, our heavenly Father, the Father of spirits, for our profit; and what profit? that we might be partaker of his holiness. This is an Argument (I conceive) very suitable to the occasion of our meeting together at this time, in regard of those whom more especially, and nearly it concerneth, the Parents of this deceased young Gentleman; whom the Lord is pleased now deeply to afflict, and to reach out to them a bitter Cup; I shall endeavour therefore to speak somewhat in this Argument: And though it concerns them in a more special manner; yet, it is a meditation, that concerns us all to take knowledge of; and such a one, as if we belong to God, and that the Lord hath a purpose to bring to heaven, we shall have occasion in our time, to make often use of. Passing over therefore other things, let us come to consider of this later part of the verse; and of the later part of the comparison here framed by the Apostle, in order to the strengthening of his main Argument, whereby he urgeth his exhortation, to the patient bearing of those Afflictions that God shall be pleased to exercise us withal: Our earthly parents for a few day's chastened us after their own pleasure, but He, the Father of our spirits, for our profit, that he might make us a partaker of his holiness. In the words themselves, we have to consider these particulars: And the main pillars of our discourse for the present (letting pass the rest) shall be these severals. First, we are to take knowledge of this point in the general, viz. That God Almighty is graciously set to procure, and further the good and profit of his people. Secondly, and more particularly, That in all the afflictions and chastisements he bringeth upon his people, his eye and aim is at their good. Thirdly; The great profit, and benefit that God aimeth at, and intendeth to his people in all his fatherly administrations, especially of castigation, is, that he might make them partaker of his holiness. I begin with the first, and the more general point. You see Propos. 1. God is pleased to set himself to procure the profit of his people. the Text importeth it plain enough, that God Almighty is graciously set, for to procure, and promote, and further the good, and benefit, and profit of his people, of such as fear his name, of such as he is pleased to receive for his own: his heart (I say) is set upon them to do them good, he is studious of their profit, he hath a due respect to their benefit, in all his dealings and administrations to them. Next to his own glory, (which is dearest to him of all things else, and good reason too, for that is better than salvation and eternal happiness. But I say next to his own glory) and the glory of his beloved son Jesus Christ; the main thing that he aimeth at, is, that he might make his people happy with him; and that they might be every way profited, and advantaged both in soul and body; and furthered to eternal happiness. This will appear to us, if we consider first, Proved by instances. The ordinances of God, which he hath appointed in order to his people's good. Secondly, if we consider his commandments and impositions. And Thirdly, if we consider all his various administrations towards them. All which will clearly manifest to us, that God's aim in all, is, at the profit and benefit of his people. I shall touch but upon some particulars, and on them neither I shall but only glance; because I would keep myself within the compass of the time. First, consider the Lords ordinances that he hath provided for 1. In his instituting Ordinances in the Church. his people, and calleth them out to give attendance upon; they are all with respect to his people's profit, and an eye to that. As for instance; That great ordinance which God hath set up in his Church, 1. The preaching of the Word. Act. 26. 18. namely, that of preaching, and dispensing of the sacred mysteries of the Gospel; it is with respect to his people's profit; To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and an inheritance among them which are sanctified by faith in Christ; That they might be brought into the fellowship of this mystery, and be enriched with all the treasures of the Gospel. And the Apostle saith, that all Scripture (which this ordinance of Preaching is to be conversant about, that Scripture which we are to break abroad 2 Tim. 3. 16. among you this way) it is profitable; Profitable for Doctrine, for reproof, for instruction, for correction; and it will make the man of God perfect; So profitable, as that it is able to perfect a man, to make him wise to salvation; and we need no more wisdom. The like might I speak concerning the Sacrament of the Lords Supper; It is instituted of God with an eye to his people's 2. The Sacrament of the Supper. benefit, that they may come to be made partakers of that profitable flesh and blood (for so I may justly call it) of the Lord jesus. It is not the blood of Bulls and of Goats; it is not the blood of all the men in the world, that is profitable for such purposes, as the pacifying of the wrath of God, the quenching of the flames of his displeasure, the purging of the conscience from dead works; of those we may say as David in another case, what profit is there in my blood? But there is profit in the blood of Christ, and with respect to that, this ordinance is provided in the Church, that the people of God, attending thereon according to his institution may come to be made partakers of the virtue and benefit thereof; having the remission of their sins, thereby sealed up to their consciences through faith in that blood. The like Instance might I give of Prayer, and the rest of those holy ordinances which God hath set up in his Church; but I will 3. Prayer: name no more, lest I be prevented. Only by the way consider this: Most unworthily do we deal with God, with Preaching, with the Sacrament, and with all these holy ordinances, if so be we do not reap profit, and benefit by them: A soul that liveth unprofitably under the dispensation of these, doth but Unprofitable living under the ordinances, a taking the name of God in vain. take the name of God in vain: Every time we come to hear the Word preached, and to attend upon the Sacrament, and go away from them, no better than we were when we came to them, we take the name of God in vain; and deal unworthily with these holy things: They are given to profit with, and we shall but increase our own guiltiness, if we be not profited by them. But I say (brethren) this is that which God hath respect unto in all his provisions for his people, in the Institution of all his ordinances; their profit and benefit: and when he findeth any ordinance that is not for the benefit of his people, though they be of his own institution, yet he takes them away; therefore the Apostle speaking concerning the mosaical Rites and institutions of the Ceremonial Law, he calleth them unprofitable, and beggarly rudiments, and so God himself counted of them, and for their unprofitableness, there was a gracious disanulment of them. But especially and above all, this will be most apparent if we 4. Se●…ng of Christ into the world in our nature. cast our eyes upon the Lord Jesus, who is indeed the substance of our preaching; and of our receiving the Sacrament, and of all the ordinances of God, and of all his promises: it is with respect to our profit that the Lord hath been pleased to ordain him, both in respect of his person, and the constitution of that; and in respect of his offices, and all his fatherly administrations concerning him: a gracious respect he hath had in all to the profit of his Church, as might appear in the several particulars. A body hast thou prepared for me (saith he in the Psalm) why? That Christ might be the more profitable to his people; sitted thereby to converse with, and to communicate himself unto them. The Word was made flesh, and therefore made flesh that he might dwell among us; that there might be a meet cohabitation with him. And as this was the respect God had in his incarnation, so it was in all his humiliation. What was the reason that he was acquainted with sorrows and griefs, and miseries, both from God and men? but that he might be the more for our profit; that we might have a merciful High Priest, that he might the better know from experience the way to commiserate, and compassionate his people in their distress. Yea in his death, in his resurrection, in his ascension, in his preferment at God's right hand; in all these administrations of God the Father concerning his Son, he had a gracious respect to the good and profit, and benefit of his people. Again secondly, consider all the appointments of God, his 2. In his command and injunction. Deut. 10. 13. injunctions and commands to his people; he doth in all aim at their profit; as it is in Deut. All these things I command thee for thy good. The Lord requireth nothing at his people's hands but it is for their profit: He calleth upon us to believe, it is that we might have the profit of his word and promises. He calleth upon us to repent and to leave our sinful ways, if thine eye offend thee pluck it out, if thy hand offend thee cut it off, for it is profitable for thee that one Matth. 〈◊〉. 29. of thy members should perish, and not that thy whole body should be cast into hell; he hath an aim at our profit, we think hard of it (as we are naturally apt to do, through a deep affection we bear to our base lusts) that God should come so near to us and deal so strictly with us, as to command us to pluck out our eyes, and cut off our hands, that is, to part with our dearest corruptions; Alas (my brethren) if God saw that it were good for us, that it were for our profit to keep our lusts, he would not take away one of them from us, but we should have them (as I may say) with all his heart: but he knoweth that as they are not for his glory, so they are not for our profit, he seeth that there is not any good to be gotten by our retaining of them; therefore it is (I say) that he is so strict in his impositions, that he so often calleth upon his people to repent and to cast away their sins. Thirdly and lastly, consider all the administrations of God to 3. In his several administrations. 1. Permitting sin to remain. his people, and we shall see that in them all he hath a respect to their profit. As for instance: he is pleased to suffer sin and corruption to remain in his servants all the while they are in this life, he could wholly take it away and free them from it, even in this world: But he knows that it is for their profit to suffer these Inmates, these Canaanites to remain that they may be as pricks in their eyes and thorns in their sides; to make them the more weary of the world, and the more desirous of heaven. He is pleased many times to suffer his people to have sin not 2. To prevail. only tyrannizing and usurping, but prevailing against them; but it is that thereby they may attain to a greater degree of humiliation. He suffereth them sometimes to fall, for this very purpose that he might exalt them. He is pleased to permit the Devil to buffet them, and to use them very hardly: were it not for their profit, he would tie him up in Hell, and give him no such leave as this; but (as he said to Saint Paul) lest they should be exalted above measure, the messenger of Satan is sent to buffet them, Yea the Lords withholding of his spiritual comforts; his deserting 3. Withdrawing his presence. of his people, the hiding of his face from them, the withdrawing of those sweet and gracious manifestations of himself unto them, it is all with respect to their profit; that they may be taught the more to prise the comforts of his spirit, and to walk more worthy of them when they do enjoy them. 4. Suspending his answer to their prayers. He is pleased sometime to suspend his answering of their prayers, and to hold them long in the expectation of the return of their requests: it is for their profit; that they may be thereby stirred up to ply the Throne of grace with more frequent and earnest prayers; that so the greater their adventure is (as I may say) the greater their return may be: It being in this case with them as it is with Merchants, the greater adventure they send forth, and the longer their ship is out, the greater and more advantageous is the return. Many times again, he is pleased not only to suspend his answer 5. Denying their particular suits. to their prayers, but to deny the granting of his people's request in the very kind they sue for: But even in this too he hath respect to their profit: he heareth them (as one well said) according to their profit, thou gh not according to their wills: so he dealt with Moses concerning his request of entering into the Land of Canaan. Again the Lord is pleased to keep his people many times in a low condition, and in mean estate, to put them into bare commons and hard pastures, while others are grazing in full meadows; it is with respect to their profit, to teach them the more to depend upon him, to enable them the better to live by Faith. Again, for this purpose he takes from his servants dear blessings, 6. Deprives them of their dearest blessings: the Wife from the Husband; the Children from the Parents; as we see verified this day in this place, concerning our friends here, the mournful survivers and attendants upon this sad occasion; but in these administrations he intendeth his people's profit, as we may see in the case of job; the Lord takes away all his children, but (saith the Apostle) ye have heard of the patience james 5. 11. of job, and have seen the end of the Lord: he was no loser in the conclusion, but God returned at length all into his bosom again, nay double. In a word, for this very purpose it is, even for their profit (for alas it is not Gods own benefit he seeks after but his peoples in all his administrations) that they live, that they do, that they suffer, that they die; their death is in order to their gain, as the Apostle saith, to me to live is Christ, and to die is gain. To make some application of this, and so to proceed. Use of exhortation. First, let us here take occasion, as many as are the called of God according to his purpose; and implanted in this glorious relation 1. of children to a father; let us learn to advance his name; and according to his name, let his praise be in all the Congregations of the Saints. Truly (as Moses) said once) their Rock is not as our Rock: So may we say, other fathers are not as this Father, our Father is set for the good and profit of his children. The devil is a father, so our Saviour speaks, you are of your father the devil; he hath children, and he studieth nothing so much as that they may live all their days in pleasure; striving to lead his followers altogether in pleasant paths: But alas he hath no aim at their profit, it is their loss he seeks; and therefore at last he makes them pay full dear for all their pleasure and content. But now God, he is a wise Father, and in all his dispensations to his children (though they seem for the present unpleasant) he hath an aim at their profit. Let this be for his praise. Secondly, let us labour to believe this, that God in all his 2. dealings and administrations towards us, hath an eye to our profit. How hard soever the condition be that he putteth us into, if he take from us the desire of our eyes, the delight of our hearts, our liberties, our estates, our children; yet be persuaded of this, that God doth it for my good and benefit. And thirdly, labour to reap the fruit and benefit that God aimeth at and intendeth, and would have us receive from all his 3. administrations. When we are called together to give attendance upon the preaching of the Word; then think, what am I come hither for? is it not for my profit? would God have me trifle out my time? surely the Lord would never have singled out a day of seven for himself, but that he might likewise make his people partaker of spiritual advantages, and heavenly benefits; and therefore I lose a day, and never hear well, except I hear to profit. And thus what I say of this Ordinance, I might likewise speak of the rest before named. And so for this present occasion; the Lord now you see is pleased to call us to the house of mourning. Was it think ye? the purpose of God, that we should meet together here in a customary complimentall manner, to do things in a common garpe, only to eat together, and drink together? No, the Lord calleth us to a house of mourning, for our profit, that we might consider the end of all men, and that we that are living, might lay the thing to heart. And for you that are in present distress, in regard of this particular affliction; reckon upon this, that God hath done this for your profit; labour ye therefore to reap the fruit of it; be not so much poring upon the affliction, and altogether complaining of the bitterness of the cup; but follow on after the profit and benefit that God intendeth you thereby. And let every one labour to improve all administrations of God to this purpose; that as he in them all intendeth our good, so let us pursue after the benefit. Secondly, let it instruct us further concerning our duty: even to walk worthy of such a God as many of us as are in Use 2. Of Instruction. relation to him, as children to a Father, and servants to a Master; How should this first of all, win us over to such a Father, to such a Master? and to make it our highest ambition, to 1. be the people of such a God, the children of sucha Father, that is devoted to the profit and advantage of his children and servants? This is the gracious goodness of God, he takes pleasure in the prosperity of his servants: their profit is his pleasure: Let us therefore walk worthy of such a Father, of such a Master; And seeing he intendeth our profit, and that we cannot profit him, let us labour to walk in all wellpleasing: We cannot profit him, let us labour to please him. Lastly, here is a word of instruction for Ministers, we should 2. in this case (as those that are entrusted with the sacred ordinances of God) labour to put on the mind of God (so the Apostle, we have, saith he, the mind of Christ) We in the course of our Ministry, as God aimeth at his people's profit, so should we, not aim at our own praise, and at our profiting by them, but that we might profit their souls. O blessed Preaching, when people profit by our preaching, when they are by that increased in knowledge, in love, in faith, in every grace. Such a Preacher was Saint Paul: I please all men (saith he, 1 Cor. 10. ult. but how?) not seeking mine own profit, but the profit of many, that they may be saved. Oh 1 Cor. 10. 33. labour to preach profitably, that our people may thrive under our ministry. This is that which God aimeth at, and this is that which we should aim at too. And thus I have done with the first, and more general proposition arising from the words of Text. I come now to the second and more particular thing that we are to consider hence, and that is, that As God graciously setteth himself to procure his people's profit in all Propos. 2. God's aim in afflicting his children, is their profit. his administrations; so this is that he aimeth at, in all the afflictions and chastisements, he exerciseth them withal. It is no pleasure for him to be lashing and whipping his people, to hold them under such sharp discipline, it is for the profit of his children: so the Text expresseth it, but he for our profit. Which first of all implieth, that Afflictions and chastisements are a means conducing to the profit of those that undergo them: A point plain in the Text, and the Scripture abundant in the proof of it; and the experience of the Saints in a plentiful manner confirming it. It is good for me (saith David) that I have been afflicted. And joseph giveth this honourable testimony of God, The Lord (saith he) hath caused me to be fruitful in the land of my Gen 41. 52. affliction; and thereupon giveth his child a name suitable. Afflictions and chastisements, they become profitable, as the Afflictions they are profitable. furnace to the gold, to purge out the dross, to make a separation between the pure mettle, and the ore. Profitable, as physicke to the body, to purge out the malignant humours. Profitable, as soap to the cloth, to fetch out the stains, to take out the greasy spots (it is the Scripture expresion, their hearts are as fat as grease) to make them white. Profitable, as the Thunder to the Air, to purge it, to make it more commodious to breathe in. Profitable, as the wind to the water, to make it the purer by its ventillation. Profitable, as the pruning knife to the tree, to make it more fruitful. These, and the like metaphors we have, and by them we are to conceive of the good, and benefit that comes to us by God's castigation, and fatherly exercising of his people with his discipline, and rod of Affliction. But what are these blessed fruits, what is the profit accrueing to the soul of the people of God by this means? I can but name part of them. Besides that which is expressed in The blessed fruit of afflictions. the Text, that we might be partaker of his holiness, there are these gracious effects of afflictions. Weaning from the world: a bringing us into more acquaintance with God. Manasseth when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his Fathers, and prayed unto him; and then 2 Chron. 33. 1●…: (saith the Text) he knew that the Lord he was God. God by this means makes us know ourselves: the vanity of the creature; the sinfulness of sin; the sweetness of the Word; the excellency that is in the promises; makes us more compassionate to others; keepeth us from hell; and many other fruits there are of afflictions. But to pass this. A second thing implied in the Doctrine is this, that as afflictions are means conducing to our profit, so God in exercising his people with them mainly intendeth it. The Lord (saith Moses) led Deut. 8. 15. thee through that great and terrible wilderness, wherein were fiery Serpents, and Scorpions, and drought, where there was no water, suffered thee to hunger, brought thee into hard straits; but what was God's aim in this? that he might humble thee; and that he might prove thee, to do thee good at the later end. By this (saith the Prophet, Isa. 27. 9 speaking of the afflictions of the Church) shall the iniquity of jacob be purged, and this is all the fruit to take away his sin. This I say is that which God intendeth by the afflictions of his people: and this is that which the servants of God, by faith have been able to apprehend, and to interpret the Lords meaning in all his sharp dispensations towards them: As the Prophet Habakkuk, having made a terrible description of the Babylonish rod, he concludes in the twelfth verse of his first Chapter; Art not thou Hab. 1. 12. from everlasting, O Lord my God? We shall not die, O Lord, thou hast ordained them for judgement; and O mighty God, thou hast established them for correction. This is that likewise which the Saints of God have looked for, The Saints of God have waited for the profit of afflictions, 2 Sam. 16. 12. and expected, that while the winds of afflictions have been blowing, some ship or other should come home richly freighted. So David, when that storm of cursing came from the mouth of Shimei: Oh (saith David) let him alone, let him curse, it may be that the Lord will look on mine affliction, and that the Lord will requite good for his cursing this day. So when Rabshaketh came up against jerusalem: Let him alone (saith Hezekiah) answer him not a word, it may be the Lord will hear the words of Rabshaketh, whom his Master Isa. 37. 4. hath sent to reproach the living God, and will reprove the words which the Lord hath heard; It may be the Lord will open his ear upon this rage and blasphemy, and consider his people and do them good. The Saints of God, I say, have expected good, and benefit from Gods afflicting of them. For the use of this, and so to draw to a conclusion. In the first Use 1. For reproof. place: Seeing this is God's intent in all his administrations to his people, especially in his castigations of them, and reaching out unto them such sharp and bitter potions. It may serve to check and control all those hard thoughts, that we are apt to suffer to lodge within us, concerning Gods dealing with us, in the time of our distresses. Apt we are to speak foolishly and unadvisedly concerning God's children prone to misconstrue the intent of God in their afflictions. 1 Sam. 27. 1. Esa. 6. 5. God, and to misconstrue his administrations. This hath been the frailty of God's dearest servants in their affliction. I shall one day (said David) perish by the hand of Saul. Woe is me (saith Isaiah) for I am undone, because I am a man of unclean lips. The Lord (saith the Church) hath broken my teeth with gravel stones, and covered me with ashes, he hath removed my soul far off from peace, and I said my strength and my hope is perished from the Lord. The Lord Lam. 3. 16. 18 Isa. 49. 14. hath forsaken me (saith Zion) and my Lord hath forgotten me. job though for a good while he carried himself very fairly, and demeaned himself very warily toward God; yet when he began to be wet to the skin, than he speaks foolishly, and unadvisedly, falleth to the cursing of his day; not to the cursing of his God; as Satan thought he would, but of his day, though that was too much, and ill beseeming so holy a man, The Saints, I say, are apt to mistake themselves this way, and to overshoote themselves in this case. We should therefore humble ourselves before the Lord for this distemper of soul, and labour to keep down such unquiet thoughts, and hard dispute that are apt to rise within us against God, and his dispensations: And consider, that whatsoever our thoughts are, yet the Lord knoweth his own thoughts concerning us; as he himself speaks in jer. 29. howsoever (saith he) Jer. 29. 11. you may think that I intent to cut you off for ever, yet I know my thoughts that I think towards you, even thoughts of peace, and not of evil, to give you an expected end. Again secondly, it may serve to comfort the godly concerning Use 2. For comfort. all the means and instruments of their sufferings, whether they be men or devils. Wicked men and devils whom God useth as a Rod to chastise his people, their malice is great, and their rage violent, and they march on with much fury against the godly; they intent their utter ruin and devastation, and purpose nothing less. But O Assyrian (saith God) the rod of mine anger, and the Isa. 10. 57 staff in their hand is mine indignation: howbeit he meaneth not so, neither doth his heart think so, but it is in his heart to destroy and cut off; But (saith the Lord) whatsoever his meaning is, I know what my intentions are; he is but the rod in mine hand, and I will give such strokes with it, as my people may bear, and such as may be for their profit. This, I say, should comfort us concerning all the instruments of our suffering, whatsoever they be. The Physician, Simile. you know, applieth the horseleeches to his distempered Patient, the Horseleech intendeth nothing but the satiating and filling himself with the blood of the sick party; but the Physician hath another aim, even the drawing out of the putrified and corrupted blood. God suffereth wicked men and devils as Horseleeches to suck his people, to draw their blood, but it is in order to their good; it is no matter what wicked men think, though Ashur think not so, yet God purposeth it, and aims at it, and in conclusion effects it; and then (saith he) it shall come to pass that when the Lord hath performed his whole work upon mount Zion, I will punish Isay 10. 12. the fruit of the stout heart of the King of Assyria, and the glory of his high looks. Again in the third place. Seeing this is God's aim in all his afflictions, whatsoever the instrument be, how sharp soever the Use 3. Exhortation to a patient expectation of the fruit of affliction. castigation be, or of what nature, whether it be in a spiritual way by sore temptations and buffet of Satan, or outwardly by losses in our estate, or death of friends, etc. seeing I say this is God's purpose and intent that his people may be profited; Let us quietly and patiently apply ourselves unto God, and expect the quiet and peaceable fruit of righteousness, that shall spring up in due time, to those that are this way exercised by the Lord: Look for it and press on to this, quietly to wait on the Lord our God for a blessed fruit of such administrations. An argument ab utili, is an argument of great prevail: what will not men do for Profit? It is for profit that men rise up early and go to bed late, and eat the bread of carefulness. The Husbandman takes much pains and ploughs his ground, endures many sharp storms, and piercing winters; the Machant runs divers hazards abroad, and all for profit: so should we, be willing patiently and quietly to submit to God's dealing, humbly to apply ourselves to his wise and fatherly administrations, seeing he intendeth by it our profit. And take heed of murmuring and repining against the Lord: this will make him indeed to lay heavier blows upon us; an impatient Patient makes the Physician deal more harshly, and a struggling child procureth for himself the more and sorer stripes; what though our potion be bitter, so long as it is wholesome, have we not reason to submit ourselves? But here is the main thing we stick at. You may happily reply; Indeed if we could see our corruptions subdued, our hearts Object. humbled, the pride that is within us abated, and that God would be pleased to bring us more nearer to him, and make us more heavenly minded, and wean our affections from the world, if we could see this fruit of all our sufferings and temptations and crosses, it would be an abundant satisfaction to our souls; but alas, alas, we cannot see this profit; our hearts are still full of many spiritual distempers, and great prevayling of evil there is upon us; notwithstanding all these Storms and Frosts, and tempestuous hard Winters, yet these weeds of wickedness grow and are marvellous lively: this is the bitterness of the cup, and this is that which sinketh the heart most under all those pressures which lie upon us. To which I answer, first, we must judge rightly and wisely; Answ. and consider well whether it be the time for the fruit of affliction 1. to spring forth. No affliction for the present seemeth joyous, and no affliction, it may be for the time of its working appeareth commodious: But (saith the Apostle) they do bring forth the quiet fruit of righteousness. Again secondly, we may perhaps bear too much upon the 2. physic: alas! afflictions and crosses of themselves they will rather drive us further than draw us nearer unto God; we are therefore to submit ourselves unto God in his way of administration, and to entreat his blessing upon them, that through that they may be made successful. As every creature, so every condition both of prosperity and adversity, is sanctified to us by the Word and by prayer. And take heed of disputing against the Lord, as we are apt to 3. do, he is wise above all that we can conceive, he is wonderful in working, and knoweth how to bring about the good of his people in a wonderful way: what if he will plunge thee into the mire in order to holiness? what if Christ will put clay upon a man's eyes in order to sight? a medicine more likely to put out his eyes. Considering therefore that God is wise and wonderful in his working; let us apply ourselves to him, and in due time we shall see the fruit and benefit of all his administrations. I should now have come to the third and last proposition, and that was, That this profit that God aimeth at in all his castigations of his children, is to make them partaker of his holiness. And this is profit indeed, when God thereby draweth us from the world, and makes us more heavenly minded, and more dead to the creature, purgeth away our dross, and takes away that filth and corruption that is in us; oh this will I quit all the cost, and make amends for all the labour and pains and hardship we have been made to endure. But I shall forbear to insist upon this. So much for the Text. There is a word to be spoken according to custom with respect to the occasion of our meeting. I have done the main part of my task, which was to present to you a word of instruction; and therefore for the occasion concerning this young gentleman disceased, whose Funerals we now solemnize, I shall but speak a few words and so conclude. I need not to speak any thing concerning his parentage and descent; nor much concerning his education, I am confident that that was religious and gracious, and such as wherein there was a second travel in order to his spiritual birth, that jesus Christ might be form in him. For his own particular, though I can speak nothing upon my own knowledge (being a mere stranger) yet I have such a testimony concerning him, from those that deserve credence both of me and you, as that I shall conclude that of him, as may give us good hope concerning his final and eternal estate. If so be contrition of heart and sorrow for sin? If earnest and constant prayer unto God; If lamenting of youthful miscarriages and the not answering of time and means, and opportunities, and religious education, and that godly care that was exercised in order to his spiritual welfare and building of him up in the knowledge of God and of Christ. If, I say, the lamenting of the neglect of opportunities of this kind: If so●…e the desire of the prayers of others for him, and that out of a sense of his own disability to plead his own cause: If so be a gracious communication of God unto him in ways of comfort in the time of his sickness, supporting him under divers pressures, and many sore and grievous temptations that lay upon him: If so be his settled resolution concerning his spiritual estate; and the satisfying of others in many doubts and disquiets of spirit that rose within him. If so be the due respect to the Lords day, the desire of promoting the sanctifying of it both by himself and others, with a continual grief proceeding from a sense of his own disability to answer to the occasions and duties of the day. If there be any thing to be concluded of concerning Religion, from such passages as these; then (brethren) I have all these as so many materials put into my hand to build withal, and so to rear up a testimony before you concerning this disceased. And thus in brief have I testified of him; and to you all he (though dead) now speaks, but in a more special manner to you that are young men: his death, and that example we have in him of mortality, is as a loud Sermon preached unto you, concerning the care you ought to have, to bethink yourselves in your younger years of the things that concern your spiritual and eternal welfare, and how much it concerns you now to give all diligence to make your calling and election sure. Your thoughts (it may be) are too much upon your patrimony and inheritances, your houses and possessions, your great estates and your matches, that thereby you may (as you use to say) raise your fortunes: too too apt you are to be taken up with these considerations and to pursue thoughts of this nature: but you see by this example how God may come and prevent the accomplishment of all these, and in that day, in that very day all these thoughts will perish, death may come and marry you to the dust, and call you, not to your father's mansions, but to the common house appointed for all living, where you must say to corruption, thou art my job 17. 4. father, and to the worm, thou art my mother and my sister: this was his condition, and so may yours be too: Therefore you young men, remember you your Creator in the days of your youth; and know you that God hath provided instructions and counsels in his Word that are directed to young men, that they may know how to cleanse their way, and to fly the lusts of youth, and betimes to begin with God, that so whether they live to old age, or be cut off in youth, they may be gathered to their Fathers in a good and a full age, like a Shocke of Corn, and so receive the blessing of the promise. FINIS. SPIRITUAL HEARTS-EASE; OR, THE WAY TO TRANQILITIE. PSAL. 42. 5. Why art thou cast down, O my soul? and why art thou disquieted in me? JOB 5. 24. Thou shalt know that thy Tabernacle shall be in peace. LONDON, Printed by john Dawson, for Ralph Mabbe. 1630. SPIRITUAL HEARTS-EASE; OR, THE WAY TO TRANQVILITIE. SERMON XXXI. JOHN 14. 1, 2, 3. 1 Let not your hearts be troubled, you believe in God, believe also in me, 2 In my father's house are many mansions, if it were not so, I would have told you, I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also. IN the 33. verse of the former Chapter, our Saviour Christ told his Disciples, that he must now go away from them; Little children, yet a little while I am with you, and you shall seek me, and as I said to the jews, whither I go you cannot come, so say I now to you. This message of the departure of Christ from the earth, of his being took from them, did exceedingly sad their hearts, and very much perplex, and disquiet their spirits; they knew what a comfort they had in the presence of Christ; they knew what a faithful Teacher he was, what a mighty Protector he had been, how gracious and full of heavenly comfort he had manifested himself to them at all times in his being with them; And they could not now think of parring with him, without much perplexity, and disquiet, and trouble of spirit. Therefore the words that I have now read, are the speech of our blessed Saviour, to comfort them, The sum of the words. strengthening their hearts against those disquiets under which they were exercised; In which words you may briefly observe these three things, Division. for time will not suffer me to stand much upon them. First, a duty whereunto they are exhorted. Secondly, the means whereby it may be performed. Thirdly, the lets that were to be removed, that hindered them in the performance of the duty in the use of these means. The duty that is to be performed, is in the beginning of the first verse, Let not your hearts be troubled. 1. The means whereby to perform it, in the words following, 2. You believe in God, believe also in me. The lets and impediments of the performance of it in the use 3. of these means, are so many objections and doubts, as are wisely prevented by the wisdom of God, in the two verses following. I shall take them as I come to them in order, and but give a brief touch upon every one of of them. First, the duty that is to be performed, it is this, to establish and comfort their hearts, Let not your hearts be troubled. The word that is here translated, trouble, it signifieth such a Explication trouble as is in water, when the mud is stirred up, or when the waves and surges are raised by some tempest or storm; It signifieth such a trouble as is in an Army, when the Soldiers are disranked, and routed, when they are disordered, and it shows thus much, that those distempers that are in the hearts of men, in the affections of men, do exceedingly hinder their judgements, that they can see no more, nor discern things no better, than a man can do in a muddy water. All the affections are as so many Soldiers in an Army disordered, that keep not their due subordination to their leader and guide, by reason that the understanding that should guide the will and affections, is now made a servant to them. And this distemper of spirit ariseth from the inordinacy of the affections, the inordinate motion, and agitation of them. This is called trouble, Let not your hearts be troubled; Be not disturbed thus, and disquieted, and disordered; So that no faculty of the soul can perform its own work; So as that it is disabled to judge of things according to truth, but that you are misled, and deluded by mists and appearances. It is with the mind in sorrow, as it is with the eye in tears, that cannot see a thing clearly, so the mind cannot judge of Simile. things distinctly, when the soul is disturbed; Let not your hearts be troubled. But that which our Saviour aims at here, hath a particular respect to the affections of fear, and grief, when these are in the excess, the mind is troubled, when a man over-feares any thing, or over-gries any thing, he is troubled and disquieted; Let not your hearts be troubled; that is, grieve not for things more than they are to be grieved for, and fear not things more than they are to be feared. For all these will disjoint the soul (as it were) it will put the spirit to much pain and disquit, as a bone out of joint; Therefore by all means keep your hearts in a right state, in that order that God hath set them; Let not your hearts be troubled. That, that I will briefly note here, shall be but thus much, that Men are wondrous prone, even the very best men, to be disturbed in Doct. 1. their passions and affections. Our Saviour Christ speaks it here to his Disciples, to those that he had taught, before whom he had gone, as an excellent example all his days, yet these holy men, these followers of Christ, that had followed him through so many dangers, and after so many teachings, and instructings of them; he had need to call upon them, to stir them up to consider of their own estate, that their hearts might not be troubled. You may see the Malady in the Medicine. Every prohibition in the word supposeth a corruption, and an aptness in the natural heart and spirit of man, to sin, and transgress in that particular; Therefore when Christ speaks to his Disciples, and tells them they should not be troubled. It shows, that even the best men, are subject to excess of passion, and affection, to be disturbed, and troubled, through immoderate fear, or grief, for that was the case of the Disciples. Now briefly I will show the grounds of it, and come to the Application, because I will hasten. This trouble that is upon the spirits sometimes of the best men, it ariseth, Partly from God's providence, and hand upon them. And partly from Satan. And partly from themselves. I will show you the causes in these in particulars, and then apply Ground: it. First, it riseth many times from the hand of God. The Lord 1. From God. Psal. 84. is said to be a Sun, and a shield; The Lord will be known to be a Sun, and a shield to his people. Now, look as it is with the earth when the Sun withdraweth his light, it is all dark and cold, and dead; So it is with the hearts of the best men, when God withdraws the light of his countenance from the soul, it is as the earth at midnight. And as it is with Soldiers in the battle, if their shields be taken from them, they are exposed to every dart, and danger; every thing may annoy them, and wound them. So it is in the state of the soul; if God withdraw himself from it, and do not now support it as before, and do not fence, and strengthen it as at other times, the fiery darts of Satan will pierce deep into the soul, and the spirit will not be able to uphold itself against these assaults. Now God withdraws himself sometimes from his servants, Why God withdraws the light of his countenance from his people. and that in special wisdom. In respect either of the time past. present. to come. Sometimes God doth it in respect of the time past, and so he doth it by way of correction. First, to correct his children for 1. For correction of their former abuse of his mercies. their former wantonness, they have abused the expressions of love, and now as a Father takes away the light from his child, when he sees he makes no better use of it then to play with it. So God sometimes takes away the light of his countenance; that is, he casts clouds before himself, he doth not manifest himself in that loving favour, when his servants neglect that reverence and fear that he expects from them in the midst of his mercies. Secondly, this he doth sometimes as a correction of their 2. Of the neglect of their duty. negligence, when God hath called on them from time to time, and they have neglected calling on God; he hath called upon them for duty, and for the leaving of such particular evils, and they have neglected it. Now God withdraws himself, to make them know what it is to do so; And because they will not know what it is to hear his voice, when he calls, he will make them feel it, by his not hearing their voice when they pray. Sometimes he calls to them, as he did to the Church in the Cant. 5. Canticles; Open to me my sister, my Spouse, my love, etc. The Church is negligent and careless; I have put off my clothes, how shall I put them on? I have washed my feet, how shall I defile them? Now he withdraws himself from the soul, and what is the end of it? The Keepers strike her, and the watchmen take away her veil; and now she is left to trouble and perplexity, because Christ had absented himself, whom she would not entertain, when he offered himself; Thus God doth, to correct that, that is past. And farther, God doth it sometimes to correct that carnal confidence, and security whereunto men are wondrous prone, 3. Of their carnal security. when they go on in a clear way with much comfort, with wind and tide. I said in my prosperity (saith David) I shall never be moved, thou Lord hast made my mountain so strong; but what followeth upon it? saith he, Lord thou hidest thy face, and I was troubled, now trouble came upon him, trouble of Spirit, because he rested too much in that outward mountain, in that outward condition whereunto God had exalted him, and he placed his hope too much on this, and thought it should be always thus, now God turns his hand & then David is troubled: and that is the first particular in the first cause. But Secondly, God hath a further aim, and that is for the time present and that is. First, to inform all his servants where their strength lies, where 2. To teach them wherein their present comfort and happiness consists. all their good lies, it lies not in themselves, it lies not in any creature: And therefore God will have them seek it in him, & that they may do it, he draws them to it by sense, they shall be deprived of comfort in respect sometime of outward conveniences, and in respect sometime of the light of his countenance shining upon their souls. How do we know that the Moon shines on the earth by a Simile. borrowed light? but because we see it is not always alike in its light, we see sometimes it hath a full light, and sometimes it is enlightened but by the half, and sometimes by some little part, where we see this disproportion that it is not always alike, we know by this that the light of the Moon is borrowed from somewhat else, from the Sun. Now how do we know that the heart of man is fed and relieved, and supported with comfort from without itself, with borrowed and received comfort? but by this; Because the state of God's servants in respect of the spiritual quiet, and satisfaction and contentment of heart is not always alike, but sometimes they have abundance of joy, that they seem to be (as it were) in heaven. Sometimes they are perplexed with many disquiets and griefs, that they seem to be cast down to the deep, as it is said of the Mariners in Psal. 107. what is the reason of this? but that no flesh should glory in itself; that every man might know that whatsoever he hath to make his life comfortable, and pleasing to him it is from God that dispenseth it to men in that proportion as seemeth good to his own wisdom. God will have us know that all the happiness of our spirits is in their union with the chief of spirits, with himself; and that when they are but a little separated from him, when he doth but a little withdraw himself from them, they are as a thing that is dead; how shall we know that the branches have sap from the root, that it is that that makes them flourish and grow? but by this: If you do but cut them off from the root they whither presently. So it is with the spirit, with the heart of man; if God do but a little withdraw himself, let sin but make a separation between God and man, now a man is like a withered branch, he hath nothing now to revive him, because he is divided from the root: At the least it is with him as it is with a tree in Winter, though the sap remains in the root, so though he remain in union with the root, yet the moisture is gotten into the root itself, and doth not now infuse itself into the branches; I confess the servant of God that is once united to Christ shall never be separated, the union it is now, and always shall be, but never the less, the sap and comfort of the Spirit, it may remain in the head, our life may be hid in Christ, and may not appear in us at all; And we are then in that estate as if we were branches cut off, whereby it may appear, that whatsoever life and comfort, and strength of heart we had, it was from Christ, and by the influence and work of his Spirit. And then for the time to come, God doth it to prevent some distempers that might grow on the hearts of his servants if they 3. For provention. should always be in a like state of spiritual joy. God doth it to prevent pride, Paul was apt to be lift up with those revelations, 1. Of pride. therefore a messenger of Satan was sent to buffet him. And so it may be to prevent carnal confidence in the creature, a man would begin to ascribe somewhat to himself, to his present 2. Of confidence in the creature or in the habits of grace. 2 Cor. 1. 10. condition, if it were always thus with him, you know what the Apostle Paul saith, 2 Cor. 1. 10. We received in ourselves the sentence of death that we might not trust in ourselves, but in God that raised the dead, look to what end Paul received the sentence of death, to that end God's faithful servants sometimes receive the very sense of death (as it were) and the sense of the destitution, and want of all spiritual comforts for the present; Why? That they might not trust in themselves, or in those habits of grace and comforts they have, or in any creature whatsoever. The work of God's spirit in the regenerate soul, it is but a creature, a work of God, and God will not have men trust in any such thing, in what then? In him that raiseth from the dead; God will bring them to such a state, that they shall seem as dead men, as destitute of all spiritual comforts they have, that they might trust in him that is able to raise them out of such a state as that, that look as he is able to give life to the dead body, so he is able to give comfort to the distressed soul, that is at that time, in the shadow of death. Secondly, it comes sometimes from Satan, and that is thus, Ground. Satan wonderfully sets himself against the seed of the woman, 2. From Satan. especially against the promised seed, Christ, he will always be at his heel, Gen. 3. 16. and in his opposition against Christ, he sets against the very glory of Christ among men, and that is his kingdom, he would not have Christ exalt his kingdom over men. Now the kingdom of Christ consists as the Apostle speaks, not in meat and drink but in righteousness and peace, and joy in the Rom. 14. 17. Holy Ghost, If he cannot keep a Christian, a true believer, from unrighteousness, he will labour to interrupt his peace: if he cannot keep him from the habit of peace, peace in the grounds of it, yet he will keep him from the exercise and effects of that peace, from joy, he will hinder that as much as he can, that he may not have the sense of his blessedness: he knows that spiritual joy strengthens a man to all spiritual duties; and his endeavour is to weaken all the servants of Christ, in all their services; and therefore he doth, at least labour against that with all his might, that if they will needs go on, yet nevertheless to propound, and occasion as many things that may be troublesome to them, and disquiet their hearts as he can. And there are two principal ways (that I may but touch them) How Satan causeth trouble in the hearts of God's servants. whereby Satan wondrously prevails in this particular. The one is by stealing out of their hearts those precious promises, those comforts, whereby the Word of God revives the soul. You have forgotten (saith the Apostle) the consolations of God. And the 1. By stealing out of their hearts the promises of the Gospel. Heb. 12. devil meets in man with two advantages, to help him in the effecting of this; First he turns the thoughts upon new objects, and herein he doth diametricall●…, and directly set himself against God in the way of his special providence: that very thing that God in wonderful wisdom hath wrought in the heart for the ease and comfort of man, Satan makes it an occasion of trouble, and that is this, the variety of man's thoughts; what is the reason that God hath framed the mind of man to change his thoughts continually, and to have innumerable thoughts? Certainly for the very ease of the Spirit of man, for the very ease of the soul of man: For if the mind should keep intent upon any one thought long, it would so work upon that, that it would weary itself out in working, as we see men by excess of grief in particular cases, grow to be frenzy, and distracted, and the like: Now this aptness of the mind to run to variety of thoughts that God hath made for the ease of man, Satan turns it as a help to hurt him. A man shall run on into a world of business, of temptations, and distractions that shall draw him from the thought of those things that he hath heard for the relieving of his Spirit wherein God spoke comfort to his heart, that he may the better fasten those discouragements on him, that he desires. Secondly, another advantage he hath for this end is this, that is, he wondrously prevails upon the heart of man by a careless neglect that is in men: every man loves ease; There is such a spirit in man, such a disposition in the spirit of man, that he avoids the things ordinarily that have great labour: this disposition to case, and rest, Satan serves himself on, and makes great use of; so when a man hath come from hearing the Word, and reading the Scriptures, whereas he should now be exercised, and labour in meditation to work those things on his heart that now the root might fasten, and things might settle on the soul, he passeth by these easily, now the heart of a man lies open as the high way, you know the parable, Matth. 13. when the seed fell on the highway, Matth. 13. the Fowls of the air came, and picked it up, and it was gone presently, where there is no pains taken with the heart of a man, as there is none taken with the high way, that the seed that falls there might grow, as in the ploughed ground, when there is no pains taken with the heart, now every notion, every direction, and every spiritual instruction it lies lightly there, and is soon carried out, this is the advantage that Satan makes of a man's love of ease. But there is another thing concerning the way that Satan takes, not only to steal it out of the mind by those two ways, 2. By presenting to the soul the truths of God in false glosses. but again by presenting the very truths of God to men in false glosses, so as a man cannot discern them in their own shape, and nature, but in such colours as he presents them to them. If the time would have served, I might instance in several particulars; I will but touch upon one or two, and leave the enlargement to your own meditations. Sometimes, things that are great, and of precious use, shall be presented small, and of no account: and things again that are small and little, shall be presented wondrous great: The mercies of God, the Attributes of God, the promises of the Gospel, the sufficiency of the merits of Christ, these shall seem small things, little to be regarded, less than ever God intended them to be: And on the contrary, a man's own sins, his own distempers shall be made exceeding great: Worldly things shall be presented, as things of the greatest consequence; and spiritual things as mere accessories, as things that depend upon them, and that come in after. Sometimes again, things that are most necessary to be understood and known, things that should be particularly applied, shall be presented obscurely and confusedly; and sometimes things of lesser consequence, the knowledge whereof is not so necessary, shall be presented with more clearness, and with strong persuasions to the study and knowledge of them. But I will not stand on this: this is enough to give you a taste of Satan's subtlety this way, whereby he wondrously prevails in bringing trouble upon the spirits of men. Thirdly, it is from ourselves, and so it comes to pass from Ground. that general corruption that is in our natures, from whence all 3. From ourselves. other sins flow, that the spirits of men are troubled, and disturbed, by things that fall out from day to day. And first it comes to pass, that the soul of man is miserable 1. in bondage, and captivated, and enthralled, and is deprived of liberty (as it were) through the distemper of the body; as in Melancholy From some distemper of the body. and sickness, we see how the soul is disturbed by the very diseases, and distempers in the body itself, and that by virtue of that sympathy in the soul with the body, it riseth from the union of it, to the body by the spirits: but this I will pass by. Sometimes we see the soul subdued with lusts and corruptions, 2. Prevailing of some strong lust. some strong lust, some strong sin or other prevails; And then as it is with the fowl that is now flying in the air, it may be there is birdlime cast upon the wings of it, it falls down presently, and can fly no further; so it is with the soul, somewhat presseth it down, somewhat compasseth it about, and coupes it in, as that expression is used, Heb. 12. 1. Let us cast off the sin that Heb. 12. 1. compasseth us about, and that presseth so heavy down, that we may run with patience the race that is set before us. And sometimes the soul is disturbed by inordinate passions, which arise from that general distemper that is diffused through 3 Inordinate passions. every faculty, and so the understanding looks upon things as through a mist, it sees nothing clearly, and in most common things it is blind, and it is led by blind affections too, and when the blind lead the blind, both fall into the ditch, saith Christ: and so the memory that should retain the precious treasures, the promises of the Gospel to relieve the soul in all cases, it is like a leaking vessel that lets things run out, as it is Heb. 2. Take heed that the things you have heard, run not out, saith the Apostle, alluding to Heb. 2. that Metaphor. And the very conscience itself that should be conclusive, it now rests in generals and uncertainties, conscience should determine what my case is, whether I be the child of God, or no; whether I be in the state of grace or no, to put a man to bring things to particular: now for the most part by man's own neglect it remains in doubt, it may be I am, it may be I am not, it may be I have a right in the Covenant of grace, it may be not, etc. And now because conscience is not come to that resolute conclusive act that a man may determine of his own particular case, hence it is that every thing troubles, and disquiets him. Thus beloved you see the reasons of it. We will briefly pass it over with a word of Application; And first it should teach us compassion towards those whose Use. 1. To teach us compassion towards those that are in trouble. spirits are troubled, our Saviour Christ saith here, Let not you hearts be troubled; He considered of them in their weakness, and doth not much upbraid them with it, but helps to bring them out of it in much mercy, and love, and so should we. There is such a disposition rising from the pride, cruelty, and uncharitableness of the hearts of men, that they are apt to add to the burden of the afflicted, and to make their afflictions more by their sensuring of their troubles. You know the speech of old Ely a good man, but yet he failed in that, when he saw Hannah in great trouble of spirit, uttering her heart before the Lord; Lay away thy drunkenness, (saith he) he thought she was drunk, at least with some passion, and all came but from perplexity, and disturbance of spirit, and in that manner he rather added to her grief then eased her; So jobs friends you see what they said, they presently judged him in that case, as one that God had cast off for hypocrisy, and for his pride, and covetousness, or for some one thing or other, and therefore it was thus with him; Nay, Christ himself, the censure of all men was thus much concerning Christ himself; We did esteem him stricken, smitten of God, and afflicted. Isay 53 4. The intent of the phrase is, as one smitten for his own ill, as if God had now manifested that he did not acknowledge him to be so holy and righteous. So thus you see the inclination in the heart of man, to uncharitable judging of those that God hath cast down, and suffers to be exercised under many afflictions, and troubles; Let us learn then spiritual wisdom; let us learn love, and spiritual mercy, to judge more favourably of the state of those whom we see troubled in spirit. Many times God infeebleth, and distresseth the spirits of his best servants, to abate the pride of men, that none might exalt himself before God; Nay, in the very thing wherein they have excelled, in the same thing he sometimes abaseth them: you see Abraham he is called the Father of the faithful; his excellency was his faith, yet faithful Abraham is detected in Scripture of much unbelief in some particulars; Who would think that he should expose Sara, as he did to save himself? that he should do it, that was called the Father of the faithful? you have heard (saith the Apostle james) of the patience of job, the very excellency of job was his patience: who would think that ever patient job should utter such things as he did, sometime, even cursing the very day of his birth? David a man of a cheerful spirit, a man full of the praises of God, a man wondrous large, when he comes to speak of the glory of God at several times. A man would have thought him of an invincible fortitude, and courage, yet nevertheless you shall have David so cast down, as that he thinks the Lord had forgotten him, and that the Lord would show no mercy upon him, that the Lord had hid himself from him, and that he would never regard him more; who would think that ever David, that abounded so in the comforts of the spirit sometimes, should be so dejected at such times as those were, when he was in such a conflict? God suffers his servants to be in inward distress and why. Why doth God do this? To show thus much, that the very best of his servants in the chief of their excellencies are dependant on him still, they have nothing of themselves, or from themselves. Therefore they shall sometimes seem to want that they have, that the very having, and using of it, may be ascribed to his glory. Then let us now reason thus, when we see the servants of God in trouble, exercised under disquiet; Let us conclude, now God is glorifying himself. This the Apostle infers, He will rejoice in his infirmities, because the power of Christ is manifested by it. For ourselves, it should teach us (according to the intent of this place) above all things to labour, that our hearts may be kept in that blessed plight of spiritual joy, that we may be strengthened with freeness of heart to serve God in our inward man; Let not your hearts be troubled. How should this be done? The Text tells us here (and so I come briefly to the second thing observable in the Text, the means) you believe in God (saith he) believe also in me. As the words are read in the translation, they seem to be uttered by way of concession, as much as if Christ had said, since you already believe in God, now believe in me. The Syriack seems to express it otherwise, and so render it by way of command, and to make here an intimation of two duties, as a help of quieting the heart, and so it reads it; Let not your hearts be troubled, believe in God, believe also in me, propounding a twofold object, whereabout faith should be exercised, that the heart may be quieted in the time of any trouble. The first is God, considered in the Trinity of persons, in the unity of Essence. The second is Christ, Mediator, God, and Man. Now, saith he, believe in God, that is the first, rest upon God. Then the second is, believe in me also; as one that is the Mediator between God and you, now making your peace with God; So the second part seems to be the prevention of an objection; For when he saith, Let not your hearts be troubled, believe in God, they might say, Alas, shall we believe in God, that are sinful men; The sinners in Zion cry out, Who shall dwell with consuming fire? etc. Therefore saith Christ, believe also in me; that is, know that God will be your God, in, and for my sake he is reconciled, and well pleased with you. Therefore in all your approaches to God, take me with you, look up to God, pray to him, depend upon God through me still, keep me as a Mediator between God and you, and this will preserve your hearts in peace. The time would not serve, if I should go over things particularly, and in a full way; Therefore I will touch the heads of things, and it shall be thus much, that A special means to preserve the heart of man from excessive sorrow, Doct. 2. Faith is a special means to quiet the soul. and fear, from trouble, and disquiet of spirit, is faith. Let not your hearts be troubled; But how shall we help it? Believe in God, believe also in me. And this we shall see through the Scriptures, David found it thus, Psal. 40. he speaks to his disquieted soul; Trust in God, I will wait on him, he is my God. jehoshaphat in that excellent speech Psal. 40. 2 Chro 20. 20 to his Soldiers, that were now troubled, for the multitude of their enemies against them; Believe in God, and you shall prosper, believe his Prophets, and you shall be established; that is the way to establish the heart, to believe in God, revealing himself in his Word. It is noted of Moses, in Heb. 11. 27. He therefore endured Heb. 11. 27. all that he did, because he looked on him that is invisible. And those three companions of Daniel, Dan. 3. Our God (say they) whom we Dan. 3. serve is able to help us, but if he will not, we will not worship thy golden Image. There was matter of trouble, and disquiet in the heart to be put to such a plunge, that they must either worship, or be cast into the Furnace, heated seven times hotter; Well, this eased them of all trouble, and disquiet; they know whom they had trusted, and be was able to keep that, that was committed to him, to the coming 2 Tim. 1. 12. of Christ. As Saint Paul expresseth it, with which he also rested abundantly satisfied. On the other side, the want of this, hath been the cause of that perplexity, and disquiet that hath been upon the hearts of God's servants at all times. That was the reason that Abraham was so disturbed, and disquieted, in that fear of what should be done to him in Egypt, certainly he failed in this, in resting upon God. Moses was wondrously troubled, when the Lord bade him go to Pharaoh, and deliver Israel out of Egypt (saith he) Lord, send by him whom thou shouldest send, I am a man of a stammering tongue, saith the Lord, I will be with thy tongue; He bids him quiet his heart in that perplexity, and rest on him that made the tongue, to be with his tongue; And because there was another secret that troubled him, the Lord knew his heart, God saith, go, the man that sought thy life is dead; as if he should say, Moses, though thou wilt not confess it, I know what troubleth thee, thou art afraid that the men that sought thy life are alive in Pharaohs Court, and that therefore when thou comest thither, thou shalt be executed. No, saith he, they are dead; he would have him rest on him, and that would revive his heart, that he should not be troubled and disquieted. So you may see in other servants of God, that this was always the reason of any indirect course they took? jacob, and Rebecca, in that case; why did Rebecca use that devise in getting the blessing with jacob? Because she failed in her trust in God, she saw how she was perplexed with the daughters of Heth, Esau's wives, and many troubles that way; And Isaac was dim-sighted, and had many weaknesses upon him, she knew not how he might mistake, and give the blessing to the other, therefore she deviseth a way to get the blessing, but she got many sorrows; you know what a hard service it cost jacob, and how many evils it exposed him too, and all was, because through fear, and disquiet of heart, he cast not himself upon God in his way, but they would find out ways of their own. It should teach us in all disquiet of spirit, to look principally Use. to the strengthening of our faith. This is called a shield, Eph. 6. Eph. 6. when all the darts of temptation that fire the soul, and perplex it many ways, are cast upon a man; here is a shield to preserve and keep him safe. Therefore let us ever have this for our use whole and sound. You shall find that even the servants of God have so far been in a comfortable estate, as they have been in the exercise of their faith. Take David for an example, when Ziglag was burnt, and his Wives, and servants, and goods, and cattle, were all carried away, and the Soldiers in the rage of their hearts, and discontent, began to think of stoning of him, yet saith the Text; Then David comforted himself in the Lord his God; When there was no comfort in his Soldiers about him, or in those that were near him, every thing was taken away, at this time David comforts himself in the Lord his God. So job, see how quiet his heart is, and well satisfied, when he rested on God, in the greatest occasions and troubles, his goods were carried away, his sons were slain, all added to jobs misery, but he comes to this; The Lord hath given, and the Lord hath taken away, blessed be the Lord, when he can look above the creature to God, and settle his heart upon this rock, he finds comfort in it. On the other side, the servants of God are never out of trouble, and disquiet when they neglect this, as the Disciples in the tempest upon the Sea, Math. 8. they cry out they are utterly undone; Save Master: saith Christ, Oh ye of little faith! The not exercising of their faith did so perplex, and disquiet them as it did, and if you look upon all the complaints of the lives of men, for the loss of such friends, and the decay of trading, for the ill dealing of Customers, for sickness, etc. Men are always complaining. What is the reason? Because they place too much hope and confidence in the creature; they look not above these things with the eye of faith, and hence comes that disturbance, and disquiet, if the outward means be taken from them, they look not upon that God that hath all means and opportunities in his own hand. You believe in God, believe also in me. They that would have their hearts quiet by believing in God Doct. 3. Faith that quiets the soul, must be pitched upon God in Christ. should especially exercise faith in resting on Christ. Believe in me, saith Christ, for the heart of man flies off from God; Alas, the Lord is holy, and I am a sinful man, he is righteous, and I am sinful, who shall come before this holy and righteous God? Now when faith can look upon Christ, and set him between God and me, and look on God through him, now the soul rests, he looks on God as a Father through Christ his Son; when the soul looks on Christ, as my husband married to me, as my head, and I am united to him as a member, as my Lord that hath taken me into his protection, when the soul thus looks on Christ, now it looks upon God in all his attributes, wondrousglorious, and comfortable to the soul. This is the thing that I can but touch at this time; There are two things considerable in it. First, there is no ground of reposing the soul upon God, but by believing in Christ, he is the Mediator. Therefore in john 8. 24. saith Christ, Except you believe, that I am he whom the Father John 8. 24. sent, you shall die in your sins. The jews, they did believe in God, they were the children of Abraham, and worshipped the God of their Fathers, and believed in God; but, saith he, except you believe in me, that I am he that God hath sent as Mediator; you shall die in your sins. And so in this Chapter; I am the way, the truth, and the life, no man cometh to the Father, but by me; there is no other way to the Father. That as the high Priest under the law was in all things pertaining to God, he was between God and the people. So Christ our great high Priest is in all things that concern the glory of God, and the salvation of man, and the acceptance of a sinner, in all things between God and us; Here is the first thing. Secondly, it is worth our consideration, how Christ comes to be thus, he was willing to die, a cursed, a shameful, and cruel death of the Cross, and to be despised and abased, and all this for man, and yet Christ crucified is despised, and scorned in the world, therefore if ever you will have acceptance of God, believe in me, [In me,] that am now going from you, that am to be taken away by a cursed ignominious death: Here is another truth then, They that believe in Christ, must believe in Christ abased, and crucified Doct. 4. as well as in Christ in glory. That is a thing that flesh and blood despiseth, indeed all the world speaks well of the profession of the faith, and believing in Christ, when Christ is in triumph, conquering to conquer, every man glories in Christians, but when Christianity and profession is cried down in the world, when Christ is crucified, when all the world speaks ill of the ways of Christ, and of the obedience of Faith, now to obey a crucified, scorned despised Christ in the sight of the world, to rest on him in the midst of his abasement this will comfort the heart of a man in the times of the greatest trouble, there is great reason it should be thus. For Christ is the almighty glorious God in the midst of his abasement, his divinity was not a whit abated nor his divine excellencies diminished by all his sufferings; you see Christ in the days of his flesh, he cast devils out of men, and they obeyed him; The devils were subject unto him, when he conversed among men in the body; nay on the Cross he saved the Thief that confessed him in the sight of all his enemies, when he was a crucified Christ, at that instant he triumphed on the very cross, and saved a sinner that believed at that time, to show that he was as mighty on the Cross as he is now at the right hand of the Father. Now I say, is not Christ's glory a whit diminished in his abasement? why should our belief be abated for all the scorn and despite of the world that is cast upon the profession of the faith of Christ? Now briefly some application of this, and so to take in the rest without amplification, because the time is past. It should teach us in all disquiet, to know what course is to be Use. taken, every one will say I rest upon God, there is sufficient in him to make me happy, But how shall I come to have interest in God? The well is deep, where is the bucket? what is the means to relieve my soul, and to supply my wants? Believe in me, saith Christ, let the soul look on Christ immediately as the Mediator between God and us, this is that I should have spoken of, and a word of exhortation to the purpose. You will say, what is it to believe in Christ. Quest. Answ. What it is to believe in Christ. The first thing that is done in this, is receiving Christ upon God's offer of him, God offers Christ in all his offices, as King, Priest and Prophet, as a Lord and Saviour to the Church, and he would have men take whole Christ, or no part of him. Now if the soul answer to this offer of God, he shall be my Lord to rule me, my Prophet to instruct me, my Saviour upon whom my soul shall rest for salvation, this is the answer of the soul to God, this is the receiving. Now you must know there must be a right propounding, and a right apprehending of Christ. You must know first what it is to receive Christ as a Prophet, as one that will instruct us in the truths that are contrary to natural principles in the corrupt understanding of man, he will lead you now in the way of the Wilderness, in by paths, in crooked rough ways, he will teach you to deny yourselves. The first rule that he gives, is for a man to deny himself, as if What it is to receive Christ as a Prophet he should say, that is the first work: he died to pull down all the old frame, and to set it up again; For what is the understanding of man, but a frame of false principles? for the natural mind of man, it is nothing but a habit, a heap, a pile of false principles, that every man perisheth by the delusion of his own understanding: now the first work of Christ is to dissolve this frame and to blot out these rules whereby men walk when they are led by sense, and natural reason, and observation of the world; now these must all be taken away, and a man must resolve all now into the authority of Christ's speaking. A word of Christ is enough against a thousand examples in the world, and against a thousand reasons of a man's own corrupt heart. This is to receive Christ as a Prophet, when I will not walk by the rules of my deluded reason, and corrupt mind, after which I was carried before, but the Word of Christ shall carry me in all things, here is obedience of faith in matter of Doctrine. And so to receive Christ as a King, would you know what a King he is? he is a holy King, whose laws are all right, the Law As a king. of Faith is a righteous Law, and the obedience of Faith must be obedience to righteousness, that is righteous obedience wherein a man labours more and more to perfect holiness in the fear of God. Hence comes all that care to mortify corruptions, and to frame the inward man to conform to those rules that are taught by Christ as a Prophet; the soul receiving Christ as a King gives itself to obey all the rules and directions that Christ in his Word as a Prophet hath left: and this it doth in faith, that is, looking upon his authority that hath commanded it; for that is properly an act of faith when things are done upon this ground, upon the authority of him that hath revealed it, I believe it to be his will, because he hath revealed it; and it is my duty, because it is his will; Thus the soul resolves all to Christ, as a Prophet and a King. And then it rests on him as a Priest, and comforts itself in Spirit, As a Priest. now for a man when he wants comfort he must not separate the offices of Christ, and say I will rest on Christ as a Priest; these are errors and delusions. Shall a man be saved by a half Faith, by a piece of Faith? To look on Christ in one office, and to think to be saved only by that without concurring, and concomitating in the other offices? Beloved as Christ is entire in all his offices, so the faith of a believer is entire looking upon all his offices; therefore we must receive him as King, Priest and Prophet, that he may be wisdom, righteousness, sanctification, and redemption, that he may be all to the believing soul, for present, and for future happiness, else if Christ be not all, he will be nothing, men must not please themselves to look upon one office of Christ, and to neglect all the rest. When this is done come to the main matter, the soul is beaten off; as when a man is in a Boat getting to land after shipwreck, there comes a storm and beats him back again when he thinks he is even at the shore, but still he takes hold on the Boat and keeps his eye upon the shore: So the soul when it comes to this to be beat off again, still it keeps the shore in its sight, and directs itself towards Christ, that should be the end and aim of all a man's endeavours, the true object of faith, I beseech you consider this point. But a man will say, though I be careful to receive him (I speak Quest. of weak Christians, or of strong Christians that are weakened by temptations) Alas what hope have I in Christ, Christ is in heaven, and I am upon the earth? Did Christ when he was upon the earth, so tender the trouble Answ. of his servants at that time, as that when he himself was to suffer, yet he took care to comfort them, be not you troubled but believe in me; As if he should say, though I be exposed to a world of trouble, and at this time my soul is heavy unto death, yet be not troubled: was he so careful when he was in his own troubles on earth to comfort them? and will he not now be so in heaven, when he is in blessedness? certainly the soul that hath recourse to Christ shall not return empty; therefore see how Christ is expressed in heaven, Matth. 25. Come ye blessed, etc. for what you have done to these you have done to me, he is in heaven; and so Saul, why dost thou persecute me? he is in heaven, yet in respect of his Church he is below; therefore be assured that Christ hath not put off the bowels of love to his people, he will be the same if thou receive him as a Lord and Saviour as ever he was to his Disciples. But it may be objected, we are exposed to many uncertainties Object. though we believe in Christ, and we find not the comfort of it here. Therefore Christ saith, rest not upon things present, here you are in Tents, but you shall come to your father's house, there is Answ. a place provided for you, between which and this there is as much difference as is between a House and a Tent, between a man's own mansion and an Inn. And though you have hard entertainment in the world, yet you shall have an abiding place after. But you will say, indeed there are mansions, but there are abundance to receive them, what shall we do? Quest. There are many mansions, therefore look as there are many Answ. children to be brought to glory, so there are many places to receive them in glory, and to settle them there: we see what a vast body the Sun is, and the Stars are, yet they seem but little sparks in comparison of the heavens above us, but what is the heaven of heavens that contain all these? infinitely beyond in its own compass; there are many mansions. But how shall we come to heaven? Quest. Saith Christ, I go to prepare a place for you; as if he should say, all Answ. that I have done, is for your sakes, I die and ascend, and sit at the right hand of God for your sakes, I will come at the day of judgement to bring you to glory, all that Christ doth now, as God-man, as Mediator between good and us, all is for our sake. But when Christ is taken from us, how shall we get thither. Quest. Saith he, I will come, and bring you with me, I will come in glory Answ. at the day of judgement in the clouds and enable you to meet me; and thence bring you to those heavenly mansions in my father's house, never doubt how these things shall be done, I will do them all; Thus Christ would confirm their faith, there is the greatest happiness and comfort in this, wherein he would have them settled; this should stir us up to settle our hearts, this way; But the time is past, this shall be sufficient for this time. FINIS. FAITH'S TRIUMPH OVERDO THE GREATEST TRIALS. 1 JOH. 5. 4. This is the victory that overcommeth the world, even our Faith. ROME 8. 37. Nay, in all these things we are more than conquerors. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. FAITH'S TRIUMPH OVERDO THE GREATEST TRIALS. SERMON XXXII. HEB. 11. 17. By faith Abraham when he was tried, offered up his son Isaac, and he that had received the promise offered up his only begotten son. THis Chapter doth speak in the commendation of the Faith of many of the Patriarches, and Abraham among the rest is brought in, with a manifest testimony of his Faith: there be two things observable, which Abraham's faith strengthened him to act, one was to give up his Country, the other was to give up his Son: to give up his Country in the 8. verse, by faith Abraham when he was called of God, to go out in a place which he should after receive for an inheritance, obeyed, and he went out not knowing whether he went. To leave our friends, our parents, to take our journey we know not whither, to live among we know not whom, and all this upon a bare word; this was not an easy thing, to part with good land for some good words; this was a hard matter, sense derides it, and reason contemns it, and will not hearken to it, but Faith can see more in God's promise, than sense can find. Abraham will leave his Country, when God calls him to it, but never shall lose his Inheritance by believing and obeying: no man did ever yet hazard his estate, who could part with it upon obedient terms. A second thing that he is to part with, is with his Son, his 2. only son, his first begotten son, in this Act of faith; Abraham sails against wind and tide, where he breaks through the contentments of the world, not only of sense and reason, but of natural affection. The story in a word is this, God after many years' patience, at length gave Abraham a son in his old age, he was the child of many prayers, and of many tears, the parent's delight, and to Abraham's thinking an heir of life, because a child of the Promise; he had not long spent his grey hairs in a strange land, but God on a sudden calls upon Abraham to give back his son, his very son Isaac, as we may read in the 22 of Genesis. Now what doth Abraham do? how doth he behave himself? doth he expostulate with God? Any thing, Lord but spare my son Isaac. Nay, the Text saith, he offered up his son; Doth he murmur and grumble against God in this manner; Lord why dost thou single out this delight of mine? why dost thou seem to envy this blessing of mine? No he offered up his Isaac; as if the Text had expressed Abraham's language thus; O Lord my God, what is it that thou callest for? whom is it that thou callest for? is it for my only son Isaac, the son of my love, the son of thy promise, the son of my age? verily Lord thou shalt have him; it is true, I love him dear well, but I love thee better; I got him by believing, and I shall never lose him by obeying; if Isaac were a thousand sons thou shouldest have them all, though I am a father, yet Lord thou art a God, if I give him, he is a sacrifice acceptable, and though I kill him, yet thou canst quicken him and raise him again; I shall never lose my Isaac, though I part with my son, for thou hast said in Isaac shall thy seed be called. Now the parts of these words are two; First, we have Abraham's great trial. Division of the words▪ Secondly, we have Abraham's acquitment. First his trial, Abraham was tried when he offered up his son. Secondly his acquitment, by Faith Abraham offered up his son. In the former we may observe three particulars; First, the person that is tried, Abraham. Secondly, the Person that tried him, God. Thirdly, the thing wherein he war tried, it was no ordinary thing, it was to part with a part of himself, to offer up his dear son Isaac. In the latter part two things are observable; First, his quickening up himself in his obediential act, he offered up Isaac, saith the Text. Secondly, the powerful cause which did enable Abraham to so difficult a work; By faith Abraham when he was tried offered up his son, and he that had received the promise offered up his only begotten son, Now I cannot handle all these parts by several pieces as they lie, therefore I will deliver to you the juice and substance of all that I have to say, in two Propositions, there might be many more collected from these words, but I will speak of no more, the first is this; That strong and great trials may befall strong and great Christians. The second Proposition is this; That Faith will make a man acquit himself in great trials. Now for the first. That strong and great trials may befall strong and great Christians. Doct. 1. Strong trials befall strong Christians. The Text clears it in Abraham, about his son, his only son, a great trial, there are ten remarkable steps in this trial of Abraham in offering up his Son. First, had it been to part with a dutiful servant, this had been 1. something, but to part with a Son, this is much more, this we know that the relation of a servant is much less than that of a child. Again, if he had been to part with a faithful friend, such a 2. one as jonathan was to David, this would have tried him, but to part with a tender Isaac, this is much more. Again, if it were an adopted son that he were to part with, it were not so much, but to part with a natural son, one that was 3. a part of himself, a part of his own body. Again, if he were a son amongst many more, but he must part with his only son, his only son Isaac. 4. Again, if Abraham had been young, and might have enjoyed another son, it had not been so much, but he is the only son 5. of his old age. Again, if it were the son of his old age, if it had been an 6. Ishmael, this had not been so much, but his only son Isaac, a child of promise, and of prayer, a child of many tears. Again, if it had been a son wherein we took no great delight, that his affections were not so much set upon, it had not 7. been so much, but it was the son of his love; he must not only part with his only son, and the only son of his old age, but his only son whom he loved. Again, if it were but only to part from him, to have him takenaway, 8. this had not been so much, but he must kill his son, he must cut his son all in pieces, and so offer him up to God, wherein his heart might have disputed with that sinful act of murder. Again, if another had been to do it, to cut his son in pieces, 9 but Abraham must do it himself, the tender Father must take away the life of his tender child. Again, it had not been so great; if Abraham had been to do 10. it presently, or near to some of his friends, that might have hindered him from this Act; but Abraham must go three day's journey; and must go to an unknown place, and there must pour out the heart and blood, and life of his Isaac. In these many particulars we may see the greatness of Abraham's trial; O the height and depth, and breadth of this trial, no one could impose such a trial, but a God, and none could answer such a trial but an Abraham. job may come in as another instance, God gives job this testimony, Job 1. 8. that he was an eminent person, None like him in the earth, a perfect and upright man, and one that feared God, and eschewed evil; He seemed to be the tallest Cedar, and yet he had the sharpest winds, his eminency in grace, would not deliver him from trouble, he is tried many ways, in the loss of his cattle, and then in the loss of his servants, and then in the loss of his children, and in the loss of all his children at once, and all on a sudden, and at such a time, the time of his greatest prosperity: he is tried by his near friends, condemned for an hypocrite, and by his own wife contemned, and tempted to curse God; and he was tried by God himself, He wrote bitter things against him, and fastened his arrows in his spirit. But to leave these instances, let me crave leave a little to touch upon two things for the full and clear opening of this point. First, I will show you wherein the strength of a trial may consist. And secondly I will show you, why God is pleased to lay Wherein the strength of a trial consists. strong and great trials, upon strong and great Christians. First, wherein the strength of a trial may consist, and I will observe six things which may make a trial great; 1. First, one is the goodness, and kindness of the agent that deals with us, when any near to us in a singular relation to us, shall seem to turn against us, and spoil us, and persecute us, when a dear friend shall prove a bitter enemy; O this is a heavy trial, no sword cuts so sharp as this, nothing makes a greater wound than this; when God himself shall seem to reject: He who had said thus much, I will be a God to Abraham, and I will bless thee, and multiply thy seed, and yet now to command him a Duel with his son: for a man to meet with a condition of trouble and sorrow, when he expects all mercy and compassion, and tenderness of love; O this doth cause singular sorrow: to meet with waves in the midst of the Ocean, it is a common thing, but to thrust the ship into some harbour, and there to meet shipwreck, O this is very much: for a Christian to find scorns, and hard usage from the world, this is but an ordinary thing; but when he looks up to heaven, & receives such looks and frowns from God, that fetch tears from his eyes, and from his heart, this is much more. Secondly, the strength of a trial may consist in the nearness of an object, when the trial is not that which rends the garment, but 2. rends the heart; for a woman to lose her ring, is not so much, but to lose her husband, this is much more; for a man to lose an outward thing is something, but to lose a child is much more; this many times is the renting of the loins a sunder, for David to lose a servant is not so much, but when David loses an Absalon, than he cries out, O Absalon my son, would God I had died for thee. O Absalon my son, my son. God is pleased many times to try his servants, by taking away the delight of their eyes, and the joy of their heart, and the hope of their lives. Thirdly, the strength of a trial may consist in the nearness of a comfort, a trial is strongest when it seems to pluck away the 3. thing that is nearest the heart, when God plucks away a Child sucking at the breast, when he takes away that wherein our delight is fixed; when God on a sudden, doth take away and consume the Gourd that shadowed jonah, when he snatches away the thing that we take content in; O this will enter to the quick, and greatly amaze us, when our affection is placed, and settled in a designed object, in a person that we nearly love, and now to take away that comfort, and as it were to divers the heart from the heart; O this goes near us, this doth exceedingly trouble a person. Fourthly, the strength of a trial may consist in the suddenness 4. of it, to enjoy a comfort, and on a sudden to have it taken away, as it were a man's sleep, such a thing that he did not dream of, when he did not expect, that such a thing would befall him, if a man had heard something before hand, he might have been better fitted for it; When the Prophet saw the Cloud descend out of the Sea, being warned of abundance of rain, he hastened to escape. So if a person have fore-notice of such a cross that would fall upon him, he might be somewhat armed and prepared, he might in some measure be able to bear his trial, like a little Boat well managed may meet with lofty waves, but when the affliction shall take a man at unawares, when it takes us before we can gather ourselves together, before we can put out ourselves in prayer; for a man to go forth, and come home and find a wife dead, and for a Woman to go forth, and come home and find her Husband dead: for a tender Mother to kiss her child, and lay it down to rest, and the next turn to find her child dead; this is a great trial. Fifthly, the strength of a trial is in the successivenesse of a trial, the repetition of atriall, when jobs messengers come with news 5. of one affliction, having scarce delivered their message, and their errand, but another comes, when there is a course of trial one after another; Thou, O Lord, hast set me as a mark, saith job; Why a mark? why God had, as it were, singled him a man for sorrow and trial, one arrow had no sooner lighted on him, but another comes and pierces him; Now this doth deeply prove our patience, and makes us sometime wonder, that the Lord should give us no rest, when one affliction shall succeed another, without any Cordial; when the handkerchief shall no sooner wipe off one tear, but presently another distils down; Herein is a great strength of trial, the heart is wonderfully cast down. Sixtly, the strength of a trial may consist in the strangeness 6. of our obedience to it, as when a matter is put upon us as a duty to be obeyed, and hath some contradiction to the precept of God: when a trial doth cross the precept of obedience, and jussell against the promise of God, that a man can hardly obey God, but he must make God a liar. Abraham could not have obeyed God in killing his Child, but he must run against that other command, forbidding murder; he could not defer it, but he must violate his faith; Now this doth exceedingly distract the Soul with a great trial, the more contrary the trial is to the precept of obedience, the greater is the trial, and the more near to the person. But I proceed to the next question. Why the Lord doth impose great trials upon great Christians, Why God layeth strong trials, on strong Christians. Reas. 1. the reasons of it may be these; First, great grace will be obscure, and will scarce show itself, unless there be great trials; and therefore S. Paul when he was lift up to the third heavens, lest he should be exalted above measure, there was given him a thorn in the flesh, he is beaten down with temptation, that the grace of God might the more appear. God doth hereby prevent our fall, and doth hold great grace in great conflicts, that the soul might have little leisure to admire its own fullness. Secondly, great trials for great Christians, because who is more able to sustain great trials then great Christians? God is Reas. 2. wise in all his actions; and as Paul speaks in another case, there was milk for babes, and meat for strong men; so when he imposes many affliction, he considers the person, and so proportions the affliction: he imposes the greatest burden, upon the greatest Christian, a little blast is enough for a tender oak, but a well grounded one may endure the strongest winds: a poor weak Christian, a little trial will cast him down, but a well experienced Christian that hath enriched himself with the promises of God, that hath hardened himself with the receipt of singular comforts, one that knoweth the life of faith, that hath gotten singular patience, he can endure a hard storm, he can go through great trials with great comfort; He can say with job, though thou dost kill me, yet will I trust in thee; he will be able to go through many sad nights, and great trials, his faith will make him conquer all. I come to the second point, and that is this, that Faith will make a man acquit himself in great Trials. Doct. 2. Faith acquit●… a man in great trials. Though Abraham is put upon it, in a great trial, in offering up his son, yet by faith Abraham acquits himself, and offers up his beloved son. The meaning of the proposition is this, that faith will enable a man to give back his dearest comfort again to God, though Isaac lie in Abraham's bosom, though Isaac lie at Abraham's heart, yet Abraham's faith upon God's call will take him thence, and present him to that God who gave him. Faith makes a man resign up willingly unto God his dearest comfort, as job did; The Lord hath given, and the Lord hath taken away, blessed be the name of the Lord. Beloved, remember this, faith can take a mercy and be thankful, and faith can part with a mercy and be content. Paul he had learned how to abound, and how to be in want; and this lesson was the lesson of faith: faith makes a Christian take from Christ, what it enjoys, like one of the blessed Martyrs, his condition was, if God gave him any mercy, he was cheerful; if the Lord take away any mercy, he sets down with contentment, quieting his soul in patience, if God give him any mercy, he was not swollen with pride; if God take away any mercy, he was not cast down with sorrow. Dost thou remember me, O Lord? saith faith: Lord I am unworthy the least of all thy mercies and goodness. Lord dost thou call for this blessing back again? why here it is Lord, do what thou pleasest; like an honest debtor, saith he, if you can spare me a little, I will thank you, but if you will have it, here it is; as the blessing is a gift of God's kindness, so neither doth faith account of any mercy, but a borrowed, a lent good which God may require when he pleases. There is a double acquitting of ourselves, one is a necessary acquitting, and the other is a pious, and Christian acquitting: there is this difference between a godly man, and another, when God calls for any one of thy comforts, it must be restored, God is the Lord of life, and whether we are willing or not, when he calls, the comfort and we must part, and in this respect a man who wants a lively faith, may acquit himself in a trial, when he sees that floods of tears will not help him, specially when he sees it is past recovery, he resigns up a comfort, when he can keep it no longer, he will part with a blessing when he cannot avoid i●…. But then there is a pious acquitting of ourselves, when God calls for a comfort back, the hand of Faith presents the comfort to God again, when God calls for Isaac, Abraham presently resigns up his beloved Son again, upon this ground; God is the Lord who gave him, and now the Lord calls for him back again; I and the Lord shall have him; thus Faith acquits the soul in great trial, and joins with God against all our own contentments, to set down with much patience in great losses, to submit to Gods call, and God's appointment. Now the reasons why Faith can acquit a man in great trials Reas. 1. may be these. First, Faith can exalt God's will above all, and submit our wills to Gods will, remember this. God is the Author of mercy, when he will he gives us, and when he pleaseth, he takes it away again. It is well to have abundance, saith nature, and sense, we cannot be without it? no saith Faith, I will yield to Gods will, it is good to enjoy this saith Sense; it is better to part with it, saith Faith, when God calls for it. Secondly, Faith can give God the glory of all outward comforts, this is a great occasion of stilling our souls, to find out 2. the right owner of ourcomforts; if a man did once discern that by faith, that God is the Author of all comfort, and that all mercies come from God, this would make us submit in the day of trial: this is certain, God is the God of our bodies, and of our souls, and of our comforts; who hath more right to possession then the owner, all our comforts are but God's servants, God is the great Landlord of heaven and earth, the God of all our possessions; what if he be pleased to gather a flower, we are but tenantsat will, and whatsoever our outward estate is, Faith overlookes all, and submits all to God, and receives it by God's permission, and doth as it were hear the Lord say, I must do what I will with mine own; Faith makes a man say, nothing is mine own, my Child is not mine own, my Wife is not mine own, it is God's possession, when God calls for it; Faith resigns it up as God's due, faith renders unto God, the things that are Gods. Thirdly, Faith can make the soul acquit itself in great trials, because faith finds no loss by obedienciall submission, for all 3. our unwillingness to resign up, and to part with any comfort, it doth arise from infidelity, or from the stubbornness that is in a person, when a man haves and holds his comfort contrary to God's will; or else it doth arise from a conceit that some damage will redound to ourselves, in parting with such a blessing, but faith sees safety enough to yield up all into God's hands, who is the Father of mercy, and God of all consolation. Thus we see Abraham being put to it about his only son, he gives up his child, his Isaac, and God bestows Isaac upon Abraham again; nay, a further degree of blessing confirmed with an oath; In blessing, I will bless thee; and in multiplying, I will multiply thee, and will multiply thy seed as the stars of heaven; This is ever true; faith makes a man give back a blessing with this conclusion, either God will continue the comfort to a person, or else he will give him more, or a better for it. Fourthly, a fourth reason why Faith can make a man acquit Reas. 4. himself in great trials, because Faith can find all losses made up in God alone; Faith can find God as a most ample and universal good; Faith doth look upon God as a particular good, and such a good that answers all again, that abundantly makes up all losses: There be many broken pieces of comfort that must concur to make up our outward good; for our good here below is a compounded good, the Wife is a part that makes up our good below; and our children are a part that makes up our good below, and our health, and our riches, and our friends; many of these concur together, to make up our good below: but God is all this in himself, and much more, whatsoever good, whatsoever comforts, are in a Child, a Wife, a Husband, or in friends, in riches, in health, all that is in God, and much more to faith: what is that thou seest in a Husband, or in a Wife, or in a Child, that thou mayest not see in God? What is that thou findest in a friend, that thou mayest not findin God? and what is there in riches, that thou mayest not have much more in God? the Husband can do thee no good without God, who can do thee so much good as God? the Husband can comfort thee, who can comfort thee so much as God? a friend may counsel thee, and direct thee, but he cannot deliver thee; Faith sees more in God then in riches, more in God then in all outward blessings; bring all the outward comforts together, they cannot make up a Christians comfort; Faith is never satisfied with these things, it is not a Child alone, nor a Husband alone, nor a Wife alone, nor a friend alone, that makes up a Christians comfort, but God alone can do it; whatsoever is in any outward comfort, Faith finds it much more in God, God and his favour, God and his gracious countenance, these make up a Christians comfort, this alone supports the Christian, and in the want of all things Faith can comfort itself in the favour of God; in the loss of all things, Faith can find all again in the favour of God. This is a fourth reason why Faith makes a man acquit himself in great Trials. A fifth reason why Faith makes a man acquit himself in great troubles, because Faith knows upon what terms we possess all Reas. 5. these outward comforts, upon what small grounds we possess them; upon movable and changeable titles. Faith looks upon all these things, as upon things that he must part from; we have here no abiding City, our place and b●…ing here is but for a short time, and remember this, God never bestoweth any comfort upon thee or me, with an assurance of an immortal possession, all the assurance that he hath given thee is nothing, all the creature is but vanity, it is of a shifting nature, and therefore it is said of riches, that they do take to themselves wings, they skip away, honour is soon gone, riches are soon gone, the life of man is soon gone, the life of man is but a breath, a vapour which is presently consumed, but a glass of a brittle substance, all our comforts are of a changeable nature; that whereon we set our affection, is taken from us in a moment. Thus I have opened these two points, now give me leave to make some use; I will spare to speak to you of the occasion of our meeting together, for Funeral Sermons are not for the advantage of the dead, but for the instruction of the living: there are two Uses that I will make of those two propositions; I know many more may be produced, but I consider the time. The first Use is this; Since great trials may befall great Christians, Use. 1. then let us prepare for great trials, for as much as such kind and degrees of affliction and crosses may befall us. There are two things that a man should always provide for, one is while we live to provide for Death; the other is while we are in prosperity, to provide for affliction, for a change: and for this consider two things; First, our outward condition is but a shadow, it hath a natural 1. aptness to change; there is not a person that hears me this day, but this may concern his outward condition; Man is borne unto trouble, saith job, as the sparks fly upward; as if trouble were his natural sphere wherein he is to move. Thou canst not assure thyself of life, no not a moment; nor of any of these outward comforts, neither canst thou promise thyself security in any state or condition, though thou mayst get assurance that God will save thee, yet thou canst never get assurance, that God will never try thee; we see that Death enters into many houses of this City at this time, in one house, one hath lost a Father; another hath lost a Wife, another hath lost a Husband, another hath lost a Child, another is in sorrow for the loss of a dear friend; and therefore we should provide for a change, because the next commission of Death, may enter into our houses; it is our sins that puts our lives upon these conditions; our sins do always leave something contrary to our comforts, to alter and change our present condition, Death takes away our life, and plucks away our comfort, and disinherits us of all▪ these outward things; how soon doth Death lay honour in the dust? how soon is beauty eclipsed by deformity? our strength laid down by weakness? our health overcome by sickness, our life overtaken by Death; all these may eclipse our comforts, these clouds may soon darken our sun; one thing or other every moment is ready to put out our candle, to darken our day, to cease our life; alas what is life but a shadow? What is honour but a blast? what are the things we do so much pride ourselves in? they are but as jonahs' Gourd, which perisheth in a moment, and many times the cause of our sorrow and affliction; the loss of them a greater grief than the want of them, this staff on which we lean will soon be broken; a Ship may last for a while, but she will sink at the last. What is the Wise man's verdict of all things under the Sun? he concludes they are all vanity; that is not enough, they are nothing but vanity; that is not enough neither, they are nothing but vanity, and vexation of spirit, things less than nothing: then how little is it that we are to expect from them? we should provide for a change; not only our outward condition is thus changeable, but our inward condition too; our spiritual comfort is changeable, though there is stability in the main, yet a Christian meets with many intermissions. Beloved, if our condition were not changeable, I would hold my tongue from exhorting you to provide for a change. Secondly, as our our outward condition is cast upon many 2. changes, so when these changes do befall us, when they come to strip us of our comfort, verily they will put us to it. Thou art mistaken, thou thinkest thou canst bear a loss, or a cross, it is not so easy a matter to bear the loss of a Child, or a Husband, or a Wife, or a Father, or the loss of a dear friend; it is not so easy a thing to bear the loss of an estate, as thou thinkest, thou shalt find it a hard matter to bear in worldly sorrow, we may seem to take courage before affliction comes, but when affliction and trials fall upon us, than we are put to it: it is with us, as with a Ship, when the Sun doth shine, and the Seas are calm, and the Wind fair, than she goes on pleasantly in her motion, but in a storm all little enough to keep her steady: in our easy days, in our days of peace, in our calm estate, than we can hold up our heads well enough; but in our losses and crosses, we shall hardly bear up, unless the Lord do mightily support us. We may observe two sorts of persons in the world, some are insensible persons, who are like the Rock that nothing can break 1. it; who are so hardened, that though God do scourge them, yet they feel it not, though God doth threaten them, they fear not, though God's hand be already upon them, they regard it not; a condition not so much now to be checked, as to be deplored. To such persons it is all one, whether God bless, or whether God curse; whether he speak by his Word, or by his Rod, it is all one to them, they feel nothing, nor fear nothing. Secondly, there is another sort of persons, who are sensible 〈◊〉. persons, sensible of God's love, and sensible of God's anger; they know that God is good and wise, that he doth not strike off our comforts from us, but upon some special cause. Now to stay upon God, and to yield to the Lord; It is the Lord, let him do what seems good unto him. God doth not deprive me of such a comfort, but he sees it best for me. Beloved, it were good to learn this lesson, it will cost thee something in a near trial, to acquit thyself by faith, to acquit God, and to submit to his chastisement, to kiss the rod, to judge the sin, to bend the soul, to better the life, this were an excellent lesson to learn in all our trials and afflictions. Secondly, if great trials may befall great Christians, and Use. 2. faith is that which will make a man acquit himself in great trials; then get faith, use faith. What faith is, I have divers times discovered in this assembly, whence it comes, from heaven, how we may attain it, by the Word and Prayer; but to omit these I say get faith, labour for this grace of faith, if there were no other reason but this, it is able to support us in our days of trial, it is able to give us comfort in our greatest sorrow; this were motive enough to make us labour to get faith, the day of trial being so common, and we apt every moment to fall under some trial or other. There be four virtues and special effects that faith works in the soul, which will enable us to go through great trials, and therefore we should labour to get this grace of faith into our souls. First, faith gets assurance; Secondly, breeds submittance; Thirdly, dependence; and lastly, conveyance. First, faith gets assurance, it can eye God as our God, though 〈◊〉. the storms be very great, yet God can quiet it. When a man though he sees his outward comfort dead, yet Faith sees it in the hand of a living God; Faith assures the soul, God will put an end to the trial, though there be a changeableness in the outward condition, yet there is safety in God, and settledness in God. Though a man may look with a dull eye upon his loss, yet if he can look upon God with the eye of faith, as his God, the absence of a poor creature cannot so much trouble him, as the presence of a gracious, and a glorious God, can comfort and support him. Secondly, submittance is another effect of faith, which faith 2. works in the soul: our outward condition is subject to many changes, and many times we meet with them, and we are hindered in our comforts, and naturally we grow impatient, and murmur and quarrel with God's providence; but now there is a virtue in faith, it fashions the heart, and the mind to the condition, faith makes a man submit to God in all estates, to make us stoop to our burden, it is the Lord saith Ely: 1 Sam. 3. let him do what seems good unto him; and in the 39 Psalm, saith David, I was dumb, and opened not my mouth, because the Lord did it. Observe this, unbelief makes a man dumb, and faith made David dumb. Zachary, because he believed not the word that the Angel spoke, he was dumb; and David because he believed the word of the Lord, he was dumb, unbelief procures dumbness, as a judgement from God, but faith makes a Christian dumb from complaining, it quiets the soul in silence from murmuring against God, it doth not make a person dumb, as not to pray, and to praise God, but dumb in complaint. Good is the word of the Lord, saith Faith. A third effect of Faith is dependence, it will make a man trust God in frowning days, though he kill me, yet will I trust in him, saith Faith: we can never lose any outward comfort, but Faith can find a better in God, though an outward loss may come, yet Faith can make it up in God, in the want of an outward comfort it will trust God; Lord what wait I for, saith David, truly my hope is in thee. Though the Christian estate may be at some time moanful, yet at no time it is hopeless. A fourth effect, that Faith works is conveyance, it can convey something to enable the soul to bear it up in all trials: as Faith is an active grace to enable the soul to the performance of duty; so Faith is a passive grace to strengthen the soul to suffer and bear affliction, To yo●…, saith the Apostle, it is given not only to believe, but also to suffer for his Name. Faith will call in strength enough to bear affliction: we see many times a poor Christian by the strength of faith is able to bear a great loss, and undergo a great trial. God is pleased to exercise a Christian with great affliction, but Faith carries the soul along through all: remember this, Faith bears God's trials▪ with Gods strength, there is a power in Faith which exceeds all outward crosses and losses; Faith draws strength from th●…●…mise, for there is no cross nor affliction, but Faith can find a support in the promise of deliverance. Faith makes a man see the affliction, as it were, come out of the hand of the Lord, out of the hand of Mercy; Faith can convey comfort to the soul in affliction, by making it see the chastisement delivered from the hand of a wise and loving Father, that our chastisement is for our profit, for our future advantage, and that this is sent for our personal good: if thou couldst get but a sensible denial of thyself, and by faith see all things measured out by the Lord: this would make us with patience, take from God what he imposes upon us; Faith will make a man conquer himself, it will silence all murmuring, and make the Soul bear its cross with patience. FINIS. THE PRIVILEGE OF THE FAITHFUL; OR, THE JOYNT-INHERITANCE OF ALL BELIEVERS. GAL. 3. 9 So then they which be of Faith, are blessed with faithful Abraham. ACT. 2. 39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. LONDON, Printed by john Dawson, for Ralph Mabbe. 163●…. THE PRIVILEGE OF THE FAITHFUL; OR, THE JOYNT-INHERITANCE OF ALL BELIEVERS. SERMON XXXIII. 1. PET. 3. 7. As heirs together of the grace of life. TO let pass all by passages, you have in this Text the privilege of Women, The sum of the words. which is the very same with that of Men, especially in relation to the greatest privilege that belongeth to either of them. The very privilege itself (as at the first view of the Text may appear to you) affordeth a fit Theme for such an occasion as this is; which is the solemnisation of the Funeral of a Grave, pious, and prudent Matron, who was indeed while she lived a Mother in Israel, in the Church of God: who in her life-time testified much love to the Saints of God, and in that respect I may say deserved (now she is taken away) this respect of God's Saints and children, which by you is now showed to her in accompanying her to her Bed of rest. The forenamed words of my Text, doth branch itself forth into two parts. Parts of the Text. One setteth out the privilege itself. The other, the partakers thereof. The Privilege, therein you may observe two points; First, the kind of it, Life. Secondly, the ground of it, Grace. The partakers of this privilege are set forth in a compounded Article, joynt-heires, Coheirs, heirs together, having relation to Women. The simple consideration of the Word, shows the right they have to the forenamed privilege, they are heirs. The compound shows the extent of it, Coheirs, one with another, Men and Women, heirs together of the grace of life. That yet you may a little more distinctly discern the scope of Coherence. the Apostle in this Text: in a word, note the inference of it upon that which goeth before, or the connection of it therewith. Lift up therefore your eyes but a little higher to the words going before, and you may observe the Apostle giving a direction to men to honour Women, notwithstanding they are the weaker vessels: Vessels they are, therefore capable of that which God shall be pleased to infuse into them, his grace: they are weak vessels, so are men also, they are earthen vessels: these are the weaker; these comparatively may be said to be as glassy vessels, and yet notwithstanding, you have a common saying, that a glass with good keeping may last as long as an earthen Pot, but both brittle: Now notwithstanding this Sex be brittle, and the weaker, yet to be honoured, and that upon this ground, because partakers with Men, and as well as Men, of the greatest privilege, the grace of life. Were this a meeting for the solemnisation of a Marriage, I might further descan upon this plainsong, that ariseth from the inference, of men's honouring of Women. What have I said if it were a Marriage solemnity? surely, howsoever here be before our eyes, the eyes of our bodies, a visible object of mortality; yet notwithstanding, here is before us, an invisible occasion of rejoicing, as at a Marriage solemnity, to the eye of our soul, understanding, and faith: for while here we live in the world, Jesus Christ, our Spouse, he hath his friends, friends of the Bridegroom, his Ministers and messengers, that in his name come to us, woo us, use all the means that may be, to move us to accept of Christ for our Lord and Husband; When a man accepts of this offer, there is then the contract consummated, in regard of the mutual consent that passeth between the one and the other; Christ having his Proxies here, we the Ministers being for him; and every believing soul for himself. This contract continueth so long as here we remain in this world; when we depart, the body is laid in the Bridebed, quietly to rest, and sleep, till the Bridegroom be pleased to come and awake his Spouse, and it will be a blessed voice that he shall come withal, Come ye blessed of my Father, receive the kingdom prepared for you from the beginning of the world. As for the soul, that, goeth immediately to Christ, and is in his Father's house with him; the Spouse in that part, with her Husband the Lord Christ, enjoying an eternal, inviolable communion, and sweet society. But howsoever this is thus to the invisible eyes of the soul, we now must look upon the object here before us; and answerably order our matter; and therefore with this touch I let pass the inference, and come to the substance of the Text. You heard the sum; you heard the parts. But we must here proceed, Huesteron and Proteron; and clean invert the order of the words, as I hope yourselves will discern, if you do but well mark the order and method: Life is in the last place; Grace before it; the right, that cometh before it; and the extent of that right, before all. I suppose therefore you will think that first it is meet; to lay forth the privilege itself, Life: and then to speak of the ground of it: then of the right that we have; and then of the Extent of that right: and this order I purpose to follow. First, therefore concerning the Privilege itself, Life. The first branch of the Text. Explication For brevity's sake, I forbear to speak much of the divers acceptations of life, and distinctions thereof, as it is in the Creator, the only true God, Father, Son, and holy Spirit: or as it is in the invisible and glorious creatures, the Angels: or as it is in men, who are animated by a reasonable soul: or as it is in those creatures that are guided only by sense, Beasts, Fowl, Fish: or otherwise as it is in Trees and Plants, that come forth out of the earth, having a vegetative life only. 1. What life it is that is here meant. Eternal life proper to the Saints. The life here meant, is that we call eternal life; consisting in our communion with Christ our Spouse: and this is a life proper to the Saints; proper unto them, because coming from the grace of God, extended unto them alone; proper unto them, because they are heirs of it. And in this extent, there is a restraint; howsoever the extent be in divers considerations, yet a restraint, a qualification; only believers, only sound true Christians, to them it is proper. And this life is to be considered, either in the Inchoation and beginning thereof; or in the consummation and accomplishment thereof. In regard of the Inchoation of this special life of the Saints, Begun in this world. Gal 2. 20. Hab. 2. 3. it is here begun in this world: I [now] live (saith the Apostle, speaking even of this life) by the faith of the Son of God: And the Justice shall live by faith. This life it is by Christ's dwelling and living in us: I now live, yet not I, but Christ liveth in me, saith the Apostle in the place before quoted. Consummated in the world to come. The other, it is in the world to come; and it is by a sweet feeling and fruition; it is by our abiding with Christ, and living with him: in which respect, saith our Lord Christ, to the penitent believer upon the Cross, This day (the very day that he died) shalt thou be [with me] in Paradise: and so Saint Paul saith of himself; I desire to be dissolved, and to be [with Christ,] implying that Phil. 1. 21. upon the dissolution, immediately there is a fruition, a communion with Christ: And the same Apostle, speaking of those Saints that 1 Thess. 4. 17 shall be upon the earth at the very moment of Judgement, when the dead (saith he) are raised, then shall we also that are alive, and remain, be caught up together with them in the clouds, to meet the Lord in the air, and so shall we ever be [with the lord] Now then, mark, here you see the soul hath present communion with Christ upon the dissolution of the body: and the body also shall have communion with him at the great day of the Resurrection of all flesh. Now this life and communion with Christ is proper to the Saints, by virtue of their union with Christ; A mystical union. For Christ the Son of God, he is life originally in himself, for as the Father hath life in himself, so hath he given to the Son to Joh. 5. 26. have life in himself. He is also Life communicatively, communicating life unto us; therefore he is said to be the Bread of life, and Joh. 6. 33. in this sense, because he is that Bread which cometh down from heaven, and giveth life unto the world. The Use of this point (my brethren) is manifold. I will but touch it. First, it doth instruct us in the great love, and good respect, Use 1. For instruction. that God beareth to us children of men, that of his own good pleasure hath written our names in the book of life; and hath sent his Son to purchase life for us; and to bring us also to this life. Behold what love the Father hath showed to us in Christ! Secondly, this is a demonstration of the woeful plight wherein Use 2. For demonstration. naturally men are in this world: they may seem to be of some account, they have a life that is far different from the life of Plants, and also from the life of Beasts; they have a reasonable soul to animate them: Oh but this, this is is not the life; Natural life indeed is a death compared to this life that is here noted to be proper to the Saints, which cometh by grace, whereof we are heirs: and therefore of all natural men it may be said, as the Apostle saith of the wanton Widow, she is dead while she liveth; 1 Tim. 5. 6. Ephes. 2. 1. even so are all such, dead while they live, dead in sins and trespasses: and if so be those that are in this kind dead, continue so till the death of the body seize upon them, woe, woe, woe to them; upon this followeth an eternal death, endless, easeless, and remediless torment upon body and soul for ever. Thirdly, the Saints have here consolation, against the mortality and corruption whereto they are subject here in this world; Use. 3. For consolation. wherein their condition is common with the condition of all; for that that befalleth one, may befall every one, in regard of the outward estate and condition, All must die. Nay further, here is consolation against the distresses, and afflictions, and pressures, whereto the Saints are subject above others for their profession sake; in this very respect they are hated, they are persecuted, all that will live godly in Christ jesus shall suffer persecution; and through 2 Tim. 3. 12. Act. 14. 22. many afflictions we must enter into the kingdom of heaven. Where is now their comfort? surely this, that is set before us: you heard that natural men are dead while they live: but those that are in Christ, do live while they may seem to be dead; jonah lived when he was cast into the Sea, swallowed up by a whale, and was even as it were in hell; so the Saints, though swallowed up as we may say, in the tempestuous sea of this world by cruel Whales, yet notwithstanding they still live that life that is begun here in this world, whereof you heard before: And to this purpose the Apostle Saint Paul, in 2 Cor. 4. 8, 9, 10, 11, 12. showeth plainly, that though they are given up unto death daily for jesus sake, 2 Cor. 4. 8, 9, etc. yet they are not destroyed, not clean swallowed up, but that they live in Christ, and that Christ liveth in them: We are perplexed, but not in despair; persecuted, but not forsaken, etc. And this is it that doth comfort them, both the fruition of that life that they have here; and their expectation of the accomplishment, and fullness thereof in the kingdom of heaven. Now (my brethren) this is the rather to be observed of us, because of all others, the Saints seem to be most subject to death. And the truth is, here is matter of admiration in regard of their happiness, that notwithstanding that condition whereto they are subject, there is a life they enjoy in this world; there is a better life prepared for them hereafter. And what can be more desired? Life of all things else is most esteemed: Men are ready in sickness, and in other distresses, to spend all that they have (as the Woman that was troubled with the bloody issue, spent all that she had upon the Physicians) to preserve Mark. 5. 26. life, to recover health. Solomon (speaking according to the conceit of men) saith, that a living Dog, is better than a dead Lion, Eccles. 9 4. any life better than a death, thus they imagine; and Satan well knew men's account of life, when he could say, Skin for skin, yea, Job 2. 4. all that a man hath, will he give for his life. Now, if so be that this temporal life here, that is but a flower, but a bubble, but a blast, but a breath, yea, that life that in the shortness thereof is subject to so much perplexity as it is, be notwithstanding so highly esteemed; what is the life here promised, that while here in the enjoying, in regard of the first fruits thereof is accompanied with such a peace as passeth understanding, accompanied with the very joy Phil. 4. 7. Rom. 14. 17. of the Holy Ghost, and in the consummation thereof, such contentment, such glory, as the tongue of man cannot express, the mind of man cannot conceive? It is noted of the Apostle Saint Paul, when he was caught up to the third heaven, and saw but a glimpse of this life, he did there see (they are his own words) unutterable matter, things that cannot be expressed. And therefore in this respect 2 Cor. 12. 2. he saith (and that which he saith may be most fitly applied to this) the things which eye hath not seen, nor ear heard, neither hath 1 Cor. 2 9 entered into the heart of man, are such as God hath prepared for them that love him. This is that Life which we are so to consider of as it may make us say with the Apostle, I account that the sufferings of Rom. 8. 18, this present time are not worthy to be compared with the glory which shall be revealed in us; for our light affliction which is but for a moment, worketh 2 Cor. 4. 17. for us a far more exceeding and eternal weight of glory. It will be here said, whence cometh this? or what may be The second branch of the Text. the ground thereof? My Text telleth you; It is styled here, Grace of Life. Neither will I here insist upon the divers acceptations of grace; as it is in man, as it is Gratis data; or as it is in God, as it is Gratis faciens, making us accepted with himself: It is more clear than need to be proved, that eternal life it cometh from divine Eternal life cometh from divine grace. Tit. 3. 7. Eph. 2. 8. grace: Grace is the ground of it. Being justified by grace (saith the Apostle) and again, by Grace you are saved. And indeed all things that bring us thereto, are in the Scriptures attributed to Grace. And needs must it be so. For First, out of God there can be nothing done to move him to do this or that, as if it should be done for our sakes, either meriting Reas. 1. or procuring of it. He is independent, and we are depending upon him, and whatsoever we have is out of ourselves, and cometh from him. Again, in Man there can be nothing. What is there in man but misery? whatsoever man had, or hath; if there be any good thing, Reas. 2. he hath it from this fountain of goodness, all our sufficiency is of God. 2 Cor. 3. 5. And this is briefly to be noted against that proud and arrogant Use 1. For confutation. position of our Adversaries, concerning the merit of man's works; as if man, by any thing in him, could merit or deserve this life, it is not the merit of life, but the grace of life. Surely they know not God, they know not his infiniteness, his all-sufficiency; they know not man, his emptiness, his impotency, his vileness, his cursedness; they know not this life, they know not the reward, the excellency of it, the disproportion between any thing that man can do, and this life that is thus graciously bestowed, that have such a conceit: Let them therefore pass with their foolish opinion. For our own parts, it affordeth to us another ground of comfort, Use 2. For consolation. 〈◊〉 and that in regard of our unworthiness: for as we are creatures, we are less than the least of God's mercies; but as we are mortal creatures, dust and ashes, much more unworthy of any favour; but as we are sinful creatures, having provoked the justice of God, most, most unworthy of any grace, of any life, most worthy of all judgements and vengeance, of eternal death and damnation. Where is now our hope? what ground shall we have that have nothing in ourselves? Surely this, the ground of this life, the grace of God. What God doth, he doth for himself, for his own names sake; Grace is free. And these two joined together, give evident demonstration of God, to be a God, in the thing that he doth confer upon thee, and in his dealing of it: the greatness of the gift that he doth give; and the freeness of it. For who can give life, but the God of life, that hath life in himself? And then again to do this altogether upon mere grace, upon his own good pleasure; it is a divine property. And this is it that doth encourage us to come unto God, notwithstanding our unworthiness. And in this respect in the second place we have here a Use of instruction: to acquaint ourselves with God, with the freeness Use. 3. For instruction. of his Grace; to plead it unto God when we come unto him, and notwithstanding our unworthiness, and our wretchedness, yet to press this, Lord what thou dost, thou dost for thy own sake, out of thy mere grace, this makes me bold to come unto thee. Specially upon the consideration of that greatest evidence of God's free Grace and rich mercy, in giving his Son to do whatsoever is requisite for the satisfaction of his Justice: so that here Grace and Justice do sweetly go together for the strengthening of our faith; Grace in regard of our unworthiness; Justice in regard of our rebellion; God doth what he doth for his own sake; his own Son hath made full satisfaction to his Justice. And finally, this should the more enlarge the heart to God again: a gift the freer it is, the more worthy of praise it must Use 4. For exhortation. needs be, the more acceptable to him that receiveth it, when he receiveth it from mere Grace; and he that giveth it, is thereby the more worthy of praise: so that lay these two together, life, and the grace of life; and then tell me what sufficient thanks can be given to him, who out of his grace doth bestow this life? Thus from the privilege in the second part thereof, come we The third branch of the Text. The Saints have right to eternal life by inheritance. Tit. 3. 7. Col. 1. 5. to the partakers of this privilege. And first of the simple consideration of it, Heirs, so that we come to a right unto that eternal life by inheritance, as we are Heirs. So do the Texts before noted, expressly set it forth; We are justified by his grace, that we should be Heirs of eternal life. Tit. 3. 7. And Saint Paul giveth thanks to God for the Collossians, that he had made them partakers of the inheritance of the Saints in light. And our Lord when he doth give us possession hereof, inducts us thereunto with this, inherit the kingdom prepared for you; take it by Mat. 25. 34. inheritance; Here is your right. Now we may not think that this ground of right to our eternal inheritance cometh by our natural generation, for so we are heirs and children of wrath, as the Apostle noteth in Eph. 2. 3. Ephes. 2. 3. It cannot come by nature, for so it is Christ's prerogative, the true proper, natural Son of God; and thus (as the Apostle saith) God hath appointed him Heir of all things; but it is by another Heb. 1. 2. grace, whereby we are made children: A double Grace in this respect: a Grace of adoption; and a grace of Regeneration. Rom. 8. 15. A grace of Adoption; for God giveth to us the spirit of Adoption, whereby we are moved to cry and call Abba, Father; and by this grace we are children, and being children, we are heirs, Coheires, not only one with another, but (as it is there noted) heirs together with Christ, Coheires with him by virtue of this grace of Adoption. So likewise by the other Grace of regeneration, we are qualified hereunto, Saint Peter in his first Epistle, Chap. 1. ver. 3. blesseth God, Blessed be the God (saith he) and Father of our Lord jesus Christ, which according to his abundant mercy hath begotten us again, to an inheritance incorruptible, etc. We are begotten to this inheritance. This might again be pressed as a further Argument against Use 1. For confutation. the forementioned presumptuous Doctrine of Merit: that that cometh by inheritance, cometh not by desert. But I pass it over. This doth afford to us matter of consolation (for this Text is full of consolation every word of it) against the baseness whereunto Use 2. For consolation. in this world the Saints seem to be subject, that are scoffed, that are despised: howsoever they appear here in mortal man's eye, yet notwithstanding in truth they are Heirs, they have an inheritance. And as it doth administer to us matter of comfort, and a ground Use 3. For direction. of holy boasting, and glorying in the Lord, so it affordeth to us direction, to carry ourselves as becometh Heirs: not to set our 1. love too much upon this world, not to dote upon it; but to be loftely minded; to have our heart and affection where our inheritance is, namely in heaven, to wait with patience for it: be followers of those (saith the Apostle) that though faith and patience inherit Heb. 6. 11. the promise. And likewise, to make sure to ourselves our inheritance; look 2. to our evidences; Give all diligence (saith the Apostle) to make your 2 Pet. 1. 10. calling and election sure. Do but make your Calling sure, that you are truly and effectually called, than it followeth by just and necessary consequence, you were elected before the foundations of the world, and shall be saved. Many other Meditations do arise out of this right we have to that life which by Grace is conferred upon us. Consider we the extent hereof, Heirs together; joynt-heires: The fourth branch of the Text. All of all sorts have a right to eternal life. so as all of all sorts have aright to the life of Saints. I speak here of outward conditions, whether they be great or mean, rich or poor, free or bond; whatsoever they be, they have all aright, they are joynt-heires, they are heirs together. As it is with us in some places, there is a title of Gavill kind, that giveth a joynt-right to all the sons that a man hath: and so for daughters, all Daughters are coheires: so this Tenor is (as I may say) Gavill kind, all have a right thereunto, no exception of any, because God is no respecter of persons. Act. 10. 34. This (my brethren) serveth as an admonition to those that are Use 1. For admonition. great, or may seem to be higher than others here in this world, if they be Saints, let them not despise others, who are Saints too, they are Coheirs with them; they are fellow-brethrens, there is not an Elder brother among them, Christ only is the elder brother. There may some have a greater degree of glory; there may some have greater evidences thereof in this world, and greater assurance, yet notwithstanding they have all aright to the inheritance, they are all Coheirs. And this again is another comfort to the meaner, and weaker Use 2. For consolation genreall. sort: that howsoever there may be some difference in regard of outward condition here, yet notwithstanding in the greatest privilege there is no difference at all: and therefore to conclude, concerning these and other consolations ministered to you, I will use the Apostles words, comfort yourselves with these things. 1 Thes. 4. 18. And particularly concerning the Female sex (because the Apostle here applieth it to them, and saith of them as well as of Particular. men, that they are heirs, Coheirs of the same inheritance) this therefore is to be applied to them, for when the Apostle makes distinction of outward conditions, in Gal. 3. 28. he putteth in this, Male and Female, and of these and those he saith, all are one in Gal. 〈◊〉. 28. Christ, no difference: for the Female at first were made after the same Image that the Male were, He made them Male and Female in his own Image, Gen. 1. 27. Both sorts have the same Saviour, and are Redeemed by the same price: A woman said; My soul rejoiceth Luke 1. 47. in God my Saviour: they are both sanctified by the same Spirit: the Apostle saith, that when an unbelieving Husband is knit to a believing Wife, the husband is sanctified by the wife, as well as 1 Cor. 7. 14. in the other case, the Wife is sanctified by the Husband. And this my brethren giveth a check, to the undue, the unjust censure, that many do give to this weaker vessel, that this Sex is (as it were) the imperfection of nature, and I know not what, I will not stand upon it, as most unworthy the confutation. But for the Sex itself, it is a particular consolation against that matter of grief which it might conceive through Eves first sin, not only in sinning herself, but in taking Satan's part to tempt her Husband, whereupon followed subjection to the Man, and likewise pain in travel, and bringing forth of children. But notwithstanding (saith the Apostle of that Sex) they shall be saved, if they continue in faith and charity, and holiness with sobriety. 1 Tim. 2. 15. So that you see they have a right too. And the truth is, that God hath graciously dealt with them in making them the means of bringing forth the principal ground of this right of the one, and of the other, which is the Lord of life, the Saviour of the world, who was borne of a Woman. Now this Sex is to comfort themselves in this, that notwithstanding there be some differences in outward condition, yet they are made partakers of the greatest and best privilege, alike joint- heirs of the grace of God. I find but two things that in Scripture are exempted from that Sex, two privileges, one to have jurisdiction over the Husband, another, publicly to teach 1 Tim. 2. 11, 12. in the Church of God: But yet notwithstanding mark a kind of recompense made for this: The former is but particular between Husband and Wife: but in lieu thereof a Woman may reign over many men, yea, over Nations, Queens shall be thy nursing Isa. 49. 23. mothers, saith the Prophet Isaiah to the Church. And for the later, to recompense that, they may be, and have been endued with the gift of prophecy: so that we see how God doth every manner of way encourage them. One word more concerning men, and so I will conclude this point. Namely admonition to them, answerably to respect the other Sex as those that are Coheirs with them, and therefore while they live, according to their places, according to their gifts, according to the bond of relation that is between them to respect them: and to show the same when they are dead by a decent comely Funeral, and maintaining their credit; and giving of them their due praises. Thus much for the Text. And now (my brethren) give me leave, I beseech you, to step a little further, and to speak a word concerning this object before me. Howsoever I am not overforward at any time to speak much on such occasions; yet at this time I suppose I should do much wrong to the party in concealing those things that are meet to be made known to the honour of that God who bestowed those excellent endowments upon her, and also injury to those that knew her. I do not fear to be accounted a flatterer by any that hear me, and if any else shall imagine any such thing, it may, it must needs be their envy, in that they censure what they know not. My fear is, lest those that did know her should think that wrong is done to her by that little that shall be spoken, for enough cannot be spoken of her. You see here a black Hearse before you, a body in it deprived of life, and within these few days animated by a divine soul, now (as we have just cause to believe) glorified in heaven. The body of Mistress I. R. in regard of Marriage; being the Daughter of Master I. B. a Gentleman in C. It seemed that as God endowed her with excellent parts every way, so she had good education. She was married to Master I. R. a grave prudent man, that lived in the forenamed place, who had been twice Major there, and long continued Alderman, still relied upon, when any matter of employment was to be performed, and therefore oft chosen to be a Burgess of the Parliament out of that Corporation. In the beginning of her marriage (she attending to the Word as Lydia did) God was pleased to open her heart, and that specially under the Ministry of a reverend Pastor now some years with God, faithful, painful, powerful in his place while he lived, who yet liveth in the many works he published in his life time. I say by his Ministry being wrought upon, she wonderfully improved the grace that was so wrought in her; and used all means for the growth thereof, by continual applying herself to the public ministry of the Word, conscionably on the Lord's day, frequently also on other days, both in that City, and in this also, whither she came oftentimes upon sundry employments, both while her Husband lived, and likewise since she hath been a Widow, which hath been about the space of five years. Now I say as she did thus help on the growth of grace by this public means, so also by private, diligently reading the Word, not contenting herself with a coursorie reading it over by task (as some do) but she had a Paper book by her, and in reading would note down particular points, note special duties that belonged to such, and such persons, to Magistrates, to Ministers, to Husbands, to Wives, to Masters, to servants; General duties that belonged to Christians, as they were Christians; and that in such a manner, as if so be they had been the Common places of some young Divine. And here (by the way) let me tell you what myself have seen of an Alderman of this City some while dead, who left behind him Volumes of books written with his own hand: his manner was, first he would read, and after that he would walk up and down, and meditate upon what he read, and write down the sum and particulars of it as he conceived, by which means he made himself excellently skilful as in Divine, so in humane learning. Thus did this grave Matron, hereby she came to much knowledge: she gathered also many signs whereby she had evidence of the truth of grace, and there yet remain divers such heads noted by her with her own hand, signs of Grace, signs of the truth of it, of the growth of it, of the effects of it, means to grow in grace, etc. An excellent course. Thus she showed piety in reading of the word of God: the like she did in prayer, hearing others perform that duty in her Family, but specially (when she was both husband and wife, both master and mistress, Death making a division between her dear Husband and herself) she used to pray herself; and those that heard her, and have given testimony thereof, admired her gifts that way. Frequent she was (as appeared in her often retiring herself to her Closet) in her constant and secret devotion; yea, also she took occasion of much fasting, specially when she heard of the troubles of the Church. The cause of the Church much affected her, either in matter of rejoicing, or grief: she continued it till her dying day, and still her heart was upon the peace of the Church, praying for it. As thus she exercised herself in this holy manner, so she did likewise wonderfully respect those that were the Ministers of God: Amongst many others, I have heard long ago that worthy Minister (before mentioned from whom I have received most of what I have now related) speak much of her, and of her worthy Husband in this respect: The feet of those that brought the glad tidings of salvation were beautiful to her. And as she was careful to testify her respect to them, so she herself gained no little recompense thereby, for she was still ask them questions, still desiring to have such and such doubts resolved by them. As thus her piety was manifested, so likewise was her Charity, constantly every week giving relief to the Poor; ready upon all occasions that she was moved to, to open her hands, and to open them wide, and that again, and again, not wearied in doing good. Sober and grave she was in her carriage and attire, and therein a good example to the younger sort. And thus she continued even to her dying day; full of sweet meditations upon her deathbed, myself partaked of some of them. Being asked what evidences she had for her salvation? she answered, good: whether she doubted not? she replied no: though she were of a tender conscience, yet she had laid such a foundation, as her faith remained firm. She sweetly ended her days with prayers of her own; with desire of the prayers of Ministers still as they came to her; for as she harkened to, and desired the benefit of their counsel when she lived, so she desired the comfort of their prayers now in her death: thus I say with a sound testimony of her faith, and of her good estate, she ended her days, and we may be assured that she is in the Number of those that are Coheirs of the grace of life. I remember the Philosophers make mention of a word which contains in it a kind of collection or combination of all in one. I may say of her that the graces, and virtues, and ornaments of others seemed to be gathered together, and to meet in her: And so her piety toward God resembleth her to the two pious Hanna's, the one the Mother of Samuel, the other the Daughter of Phanuel. Her charity resembleth her to Dorcas. Her love to the Ministers of God to the Shunamite that provided a Chamber, a Table, and a Candlestick for Elisha. In her relation to her Husband, she showed herself a true Daughter of Saraah. In her relation to her children which she had, a Bathsheba and Eunice; To others a Priscilla the Wife of Aquila, ready to instruct as occasion was offered. And so my brethren she hath showed herself a follower of those that through faith and patience inherit the Promise. It remaineth to us to set such examples before us, and to be followers of them, as they have been followers of others, and as others have been followers of Christ, that so walking in their steps, we may also be in the number of such as have the comfort of this Text, to be Coheirs of the grace of life; which that you may do, etc. FINIS. PEACE IN DEATH; OR, THE QUIET END OF THE RIGHTEOUS. PSAL. 37. 37. Mark the perfect man, and behold the upright: for the end of that man is peace. NUMB. 23. 10. Let me die the death of the righteous, and let my last end be like his. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. PEACE IN DEATH; OR, THE QUIET END OF THE RIGHTEOUS. SERMON XXXIV. LUKE 2. 29. Lord now lettest thou thy servant depart in peace, according to thy Word. IN the Text itself (to let pass other things) you have. First a Request: and secondly a Reason upon which the Request is grounded. Of each of these in order; and first of the first. The Request. The sum whereof is, That he may die. Where is considerable. First, the disposition of the servants of God, in respect of death, viz. 1. A desire and longing after it. 2. A care to be always ready for it. Secondly, the warrant or guide of that desire, [according to thy Word.] Thirdly, the nature and quality of the death of the Righteous [ade●…e in peace.] Of each of these apart. The point that ariseth from the first branch of the first gene●…all part (viz. the desire and longing of the Saints for their day of death) is this, that The servants of God have in them a contented, comfortable, and willing Doct. 1. The servants of God have a comfortable and willing expectation of death. ●…roved. expectation of death. The rise of this Observation is obvious enough: one spirit works in all God's servants, and brings forth like effects, though not always in the same measure, that therefore which is true in Simeon (which the very first view of the words import) that the coming of Death was expected, and desired by him, is in some degree verified sooner or later in all that are the Lords. Hereunto agrees that of Saint Paul; I desire (saith he) to be dissolved, etc. a Phil. 1. ●…3. And he avers the same of all true believers, viz. that they groan earnestly, desiring to be clothed upon with their house which is from Heaven, and that they are willing rather to be absent from the body, and to be present with the Lord. b 2 Cor. 5. 8, etc. The ground of the desire of death in the Saints. The foundation of this desire, is the knowledge and right understanding of the truth of that speech of Solomon, to wit, that the day of death is better, than the day of a man's birth. c Eccles. 7. 1. They have learned to know that the day of death to God's servants, is the day of freedom from all miseries, and of entrance into eternal happiness. The miseries of this life which even the best are subject unto, are many, Loss of goods, loss of credit, loss of friends, aches, pains, diseases, fevers, consumptions, etc. bondage under original corruption, and the fruits thereof, as unbelief, pride of heart, ignorance, covetousness, distrustfulness, hatred, lust, etc. the buffet and temptations of Satan, society with the wicked: all these miseries, even the Holiest and dearest servants of God are exercised with, and divers of these do make them many times mourn exceedingly, and to cry one while, O wretched man that I am, d Rom. 7. 24. and to groan out another while; Woe is me that I am constrained to live in Mesech, and to have my habitation in the tents of Kedar: e Psal. 120. 5. of all these miseries Death is the end to God's servants. And so also it is an entrance into happiness: for albeit their bodies rot in the Grave, and be laid up in the Earth, as in God's store-house until the last day, yet the soul forthwith even in an instant, comes into the presence of the everliving God, of Christ, and of all the Angels, and Saints in Heaven, the spirits of just men made perfect, to Abraham's bosom, to be with Christ f Philip. 1. 23. . & quanta haec felicitas? What greater happiness? It was much that Moses obtained to see the backparts of God, g Exod. 34. 23 but how much greater favour is it to see him face to face, to have eternal fellowship with God the Father, with Christ the Redeemer, with the Holy Ghost the sanctifier? The knowledge of this benefit of Death, makes the face of it comfortable to God's servants, and causes them to strive with their own natural weakness, that so they may even long for their day of dissolution. But now against this point divers Objections may be alleged. Object. 1. For first the Apostle Paul says, that Death is the wages of sin h Rom. 6. 23. . And elsewhere he styles it Christ's enemy, the last enemy that he shall subdue is Death i 1 Cor. 15. 26 . How should not death then be rather a day of misery to be trembled at, than a day of happiness to be longed for? To this I answer, that we are to distinguish touching Death, Respons. D●…ath considerable two ways. for it must be considered two ways; First, as it is in its own nature: Secondly, as it is altered by Christ: in the first sense it is true, that Death is the wages of sin, and the very suburbs and the gates of hell. But in the second taking of Death, it ceases to be a plague, and becomes a blessing, inasmuch as it is even a door opening out of this world into Heaven. Now the godly look not upon Death simply, but upon Death whose sting and venom is plucked out by Jesus Christ, and so it is exceeding comfortable. But than secondly it is objected, that we read of many that Object▪ 2. have prayed against death; as namely, first David, Return, O Lord, saith he, and deliver my soul; oh spare me for thy mercy's sake, for in death there is no remembrance of thee k Psal. 6. 4, 5. . Secondly, Hezekiah when the message of death was brought to him l Esay 38. 3. . Thirdly, Christ himself; Father, if it be possible, let this cup pass from me m Ma●…h. 26. 39 . To all these I answer, first touching Da●…d, that when he composed Respons. Why some of the Saints in the Scripture have pray●…d against death. that sixth Psalm, he was not only g●…vously sick, but also exceedingly tormented in mind, for he wrestled and combated in his conscience with the wrath of God, as appears by the first Verse of that Psalm, therefore we must know, that he prayed not simply against Death, but against death at that time, in as much as the coming of it was accompanied with extraordinary apprehensions of God's wrath; for at another time he tells us that he would not fear, though he walked through the valley of the shadow of Death n Psal. 23. 4. And the like I say touching Hezekiah, that his prayer proceeded not from any desperate fear of Death, but first that he might do more service to God in his Kingdom. And with such a kind of thought was Saint Paul's desire of dissolution mingled o Phil. 〈◊〉. 23, 24. . Secondly, he prayed against Death then, because he knew▪ that his death then would be a great cause of rejoicing to evil men, to whom his reformation in the State was unpleas●…ng. Thirdly, because he wanted issue, God had promised before to David, that there should not fail a man of his seed to sit upon the throne of Israel, so that his children did take heed 〈◊〉 their ways p 〈◊〉 King. 8. 25 . Now, it was a great discomfort to him to die childless, for than he, and others might have thought, that he was but an Hypocrite, inasmuch as God had promised issue to all those Kings that feared him, and for this cause God heard his prayer, and after two years gave him a son, Ma●…asseh by name. And so I say the same touching our Saviour Christ, that he prayed not against Death, as it is the separation betwixt Body and Soul, as appears by what the Apostle saith, that he was heard, in that he feared q Heb. 7. 5. , for he stood in our room, and became a Curse for us, it was the Curse of the Law which went with Death, and the unspeakable wrath and indignation of God which he feared, and from this according to his prayer, he was delivered. But thirdly we see in most good men a fear of Death, and a Object. 3. desire of life, and I myself (may some godly man say) do feel myself ready to tremble at the meditation thereof, and yet I hope I belong unto God. I answer, that there are two things to be considered in every Respons. Two things considerable in a Christian. Christian, Flesh, and Spirit; Corruption, and Grace; and the best have many inward perplexities at times, and doubtings of God's favour: Now it is a truth which our Saviour delivers, that, the spirit is willing, but the flesh is weak r Mat 26. 41. . And as in all other good purposes there is a combat betwixt the flesh and the spirit; so is there in this, betwixt the fear of Death, and the desire of Death; sometime the one prevails, and sometimes the other, but yet always at last the desire of Death doth get the victory. Carnal respects do often prevail far with the best, care of wife, children, and the like. Th●…se are their infirmities, but as other infirmities die in them by degrees, so these also at last are subdued, and the servants of God seeing clearly the happiness into which their Death in Christ shall enter them, do even sigh, desiring to be clothed upon with their house which is from Heaven s 2 ●…or. 5: 2. . Here then is a good Mark by which we may know ourselves Use. For Trial. to be God's servants, viz. by the state of our thoughts and meditations touching Death. I will so deliver it, as may be most for the comfort of those that truly fear God. I demand therefore of thee: Dost thou know that the confident and comfortable expectation of Death is the work of the Holy Ghost in God's servants? Dost thou desire unfeignedly, that the same may be wrought in thy heart? Dost thou labour to know what happiness comes by Death to those that fear the Lord? Dost thou grieve at thine own weakness, to whom the thought of Death is sometime troublesome and unsavoury? Dost thou pray the Lord so to assure thee of his favour in Christ, that death may be desired before it comes, and welcome when it is come! Dost thou when thou hearest this speech of Simeon, wish that thou wert able to use the like words, with the like resolution? Surely, these things show that thou art God's servant, and that by Death the Lord will draw thee to a place of rest. If these thoughts which I have now named be strangers to thy heart, and thou dost not love to trouble thyself to study about Death, it is an evil sign. The servants of God are not wont to be so secure in matters of this quality. And thus much for the first particular, in the first general part, the desire in the godly of death: the second is their care for it: the point thence is, that It is the care of God's servants to be always so prepared for death, as at Doct. 2. A special care in the servants of God to be always ready for death. what instant soever the Lord shall send it, they may be comfortably ready to entertain it. So much may easily be gathered out of Simeons' words here (Nunc dimittis.) Now let thy servant depart, He did not (as it were) take a day over, in which, and against which to be provided, as though he should have said, Lord, now will I settle myself to make provision for my last end, but even now, Lord, at this very instant; if thou wilt; Death hath been my ordinary meditation, and if thou wilt now call me home to thee, I am ready to depart. As in the former point I showed you how Saint Paul's longing agreed with Simeons', Oh let thy servant depart, saith Simeon; I desire to be dissolved (saith Paul.) So here I will show you, that there was the same care in respect of Death, in Saint Paul, as in Simeon. Now, if thou wilt (saith Simeon;) I am now ready to be offered (saith Saint Paul t 2 Tim. 4. 6. . And elsewhere, I die daily u 1 Cor. 15. 3●…. . I am ever thinking upon death, and daily making provision for my end. This was holy jobs mind; All the days of my appointed time will I wait till my change come x job 14. 14. ; there was a continual expectation. So teach us to number our days, prayeth Moses, that we may apply our hearts to wisdom y Psal. 90. 12 . And what wisdom did he wish, he might apply his heart unto? but this a, holy care to make provision for another world, seeing in this there was no continuance? The same in effect, the Author to the Hebrews professeth touching himself, and those that were like to him; that they had here no continuing City, but did seek one to come z Heb. 13. 14 . We know (saith he) here is no abiding, we dwell in tents which must remove, in houses of clay, which will be broken, therefore we desire to be ever ready for that place, which is of more perpetuity: And so much may be gathered from that which is upon record concerning joseph of Arimathea, he did not only make ready his Tomb in his life-time, but in his garden, his place of solace and delight: and how could so good a man, so often think on death, without labouring and caring to be ever provided for the same; and therefore our Saviour Christ compares his faithful servants unto those which daily wait for their Masters coming a Luk. 12. 36. . Now the reason which so much prevails with the godly in Reas. 1. this particular, and which ought to be of sufficient force with every one is first, the certainty, and uncertainty of death. Morte nihil certius, As sure as Death, is an ordinary Proverb; What man is he that liveth, and shall not see death? (saith the Psalmist b Psal. 89 48. .) That all must die, it is Heaven's decree, and cannot be revoked. The thing itself, we see is most certain: yet for some circumstances most uncertain: for first, Tempus est incertum, No man knows when he shall die, in the night, or in the day; in Winter, or in Summer; in youth, or in his latter age. Secondly, Locus est incertus, None know where they shall die, whether at home, or abroad; in his bed, or in the field; who knows but that he may die in the Church of God, even while he is asleep at the Word? Thirdly, Mortis genus est incertum: No man can determine how he shall die, whether suddenly, or by a lingering sickness; whether violently, or by a natural course. These things the servants of God know full well, and seriously weigh the same, and that makes them to make conscience of continual preparation, that whensoever, or wheresoever, or howsoever they die, they may with comfort commend their souls into the hand of God, as into the hand of a faithful Creator c 1 Pet. 4. 19 . Secondly, they know the misery of being taken by Death unprepared: Reas. 2. put case a man should die as Ishbosheth, lying upon his bed at noon d 2 Sam 4, 5, 6 ; or as jobs children, while they are feasting e Job 1. 19 ; or that a man like the rich man in the Gospel, should have his breath taken from him at the very instant, having made no provision for another world, what hope can there be that such a one should be saved? They know thirdly, that the time of sickness is the most unfit Reas. 3. time for this business of preparation: the senses are then so taken up with the pain of sickness, that a man cannot think seriously upon aught else; and besides, it is not in our own power to turn to God when we will: ordinarily God forgets those in sickness, that forget him in health: And it is commonly seen, that that Note. preparation for Death that begins but in sickness, is as languishing and faint, as is the party from whom it comes; And although Vera poenitentia be nunquam sera, yet sera poenitentia est rarò vera. Though I say, true repentance be never to late, yet late repentance is seldom true; when men leave their sins, because they can continue to practise them no longer, what thanks have they, or what can that repentance be? These things work with God's servants, to study to be ever ready for the Lord, not to delay preparation, but to seek continually to be provided. My Exhortation hence shall begin with that speech of Moses, Use. Oh that men would be wise to understand this, and that they would consider their later end f Deut. 32. 29. . I would there were a heart in us to entertain this doctrine in our best thoughts. I remember the Complaint of old, that men had made a Covenant with Death, and were at agreement with Hell g Esay 28. 15. . Death indeed will make truce with no man; but here is the meaning, Evil men persuade themselves, that they are in no danger of hell, or of the grave. Death will not come yet thinketh the oldest man: and when it comes, I hope I shall do well enough, thinketh the most godless man. Thus men cozen themselves with their own fancies, and so Death steals upon them at unawares, and becomes God's Sergeant to arrest them, and to carry them away to eternal condemnation. Who amongst us is able to say truly, and upon good ground, as Simeon, Now Lord, if thou wilt now command Death to seize upon me, welcome shall it be unto me, I am even now ready to receive it? How many are there that are extraordinary ignorant in the means how to escape the sting of Death? How many extremely secure, that never in their lives, yet thought earnestly upon this, how they may die with comfort, and end their days in peace? How many profane ones, that set light by Death, being apt to say like those Epicures, Edamus, etc. Let us eat and drink, for to morrow we shall die? How many that do put all to a desperate adventure, God made us, and he must save us, and we shall do as well as please God, and there is an end? How many are there, whose hearts, albeit they be in the house of God, and in his presence, are notwithstanding fraughted with malice, with envy, with worldliness, with disdain, with secret scorning, repining at the Word which they hear with wearisomeness, with spiritual sleepiness and security? You that are such as I have now said, think in your consciences, what, would you die? if God should now stop your breath, and ascyte you by Death presently, to appear before his Majesty, being thus full of ignorance, of security, of presumption, of unsanctified, of vicious, of malicious, of covetous thoughts, could you find in your hearts to say, Lord, now let us depart? Sure we could not: but Death must needs be to us, as it is said to be to the wicked, Rex terrorum, the King of terrors h job 18. 14. ; if it should come upon us, and find us in this case; And yet what know we how soon, how suddenly we may be overtaken? some of us drop away daily, some young, some old, some lie sick longer, some lesser time; and how soon it will be our turn we cannot tell; Our breath is in our nostrils, we are all as grass; If the breath of the Lord blow upon us, we do suddenly wither, as the flower of the field, and return aga●…e to our first Earth. Why will we not labour to be now ready, sith it may be always truly said, We may now depart, either while we are here, or in our way home, or in our beds, or at our meat? Who can truly say to himself; I am sure, I shall not die this hour? It may be now thou wilt demand of me, What shall I do, that I may be ready? To insist upon particulrs, would be too long, only therefore in a word; The best preparation for death, is are form life. He that How to be prepared for death. lives religiously, cannot but die preparedly: And it is a thousand to one, if a wicked liver make a gracious end. The Scripture makes mention of a double Death, and so likewise of a twofold Resurrection: the first Death, is the death of the body, which is the separation of it from the soul. The second death, is of the soul, which is the separation of it from God. The first Resurrection, is the rising from the Death of sin to a new life: the second is that which shall be of the body out of the Grave, at the day of Judgement. Now what saith the Scripture; Blessed and holy is he, that hath part in the first Resurrection, on such the second Death hath no power i Revel. 20. 6. . wouldst thou then be freed from the second Death, hell, and destruction, when thou art dead? Now that thou art yet alive labour to have a part in the first Resurrection: Note what Saint Paul saith of the wanton widow, that she is dead whilst she lives k 1 Tim. 5. 6. . So he that lives in the pleasures of sin, and in the ways of his own heart, and after his own lust, he is dead in soul, though he be alive in body, and if he seek not to come out of this grave, eternal death shall be his portion. Well then, wouldst thou prepare for Death? wouldst thou be able always to say, Lord, now, now I am ready, labour to know God our of his Word (that is eternal life l Joh. 17. 3. ;) Labour to feel Christ live and reign in thee by his Spirit, labour to renounce every sin, do not go on in any known sin against conscience, renew thy repentance daily, and still survey the state of thy soul, that wickedness may not get dominion over thee. Let Death come when it will, though the Lord should so visit thee, that thou shouldest drop down suddenly, yet it shall not find thee unprepared, thou hast a part in the first Resurrection, there is no fear of the second Death: But if thou wilt cherish thy heart in evil, thou wilt go on in thy ignorance, in thy careless worship of God, in thy profaning the Sabbath, in thy whoredom, oppression, malice, drunkenness, excess, voluptuousness, thou makest ready for hell, and it is not thy Lord save me, or I cry God mercy, etc. that shall serve thy turn. I will tell thee who thou art like unto, even to a man appointed after a year or two, to be burned, and in the mean space must carry a stick daily to the heap, so thou heapest up wrath against thyself, and makest thy score so great, that when Death comes, thou shalt not know how to be prepared. And thus have I finished the first general part of my Text, touching the disposition of the godly in respect of Death. I proceed now in a word to the second, the ground, rule, or warrant of this desire, and preparation for death (according to thy word) as if Simeon had said, this desire that I have now to end my days, proceeds not from any carnal discontentment, because I am now old, and can take no great comfort in worldly things, but the ground of it is thy Word and Promise; thou, Lord, hast revealed unto thy servant, that I should not die before I had seen my Saviour; This word is now fulfilled, and the sweetness thereof hath given me that encouragement, that I do even long to be dissolved, and to be united unto thee. Or again thus, Oh Lord, this care that I have had to provide thus for Death, and to be always in a readiness, it hath not come from myself, nature never taught it me, but thy Word hath instructed me; If I had not proceeded according to thy Word, I should never have known how to have prepared myself to the time of dissolution. This is the meaning of the words, and so the Doctrine is plain (viz.) that Men ignorant in God's word can never take comfort in death, nor be truly Doct. 3. Ignorant men can neither take comfort in, nor be truly prepared for death. prepared to undergo it. This is plain, if we consider the Exposition which I have already given of that part of Simeons' speech. It is a general Rule, that of our Saviour, Ye err not knowing the Scripture m Math. 22. ●…9 . A man ignorant in the Scripture, can never rightly perform any spiritual duty. Hence was that of David, Thy testimonies (saith he) are my delight, and my counsellors n Psal. 119. 24. . If any matter came in hand that concerned his soul, strait to the word of God went he, to know thence how to do it; as a man for his Lease, or conveyance goeth to a Counsellor for direction: So again he confesses, that if God's Law had not been his delight, he should have perished in his afflictions o Psal. 119: 92, 93. . And so, no comfort, no true quiet in any trouble, much more at Death, without the guidance, and information of the Word. The assurance that the sting of Death is plucked out, that God's wrath is appeased, that sin is pardoned, that Heaven gate is opened; whence shall we fetch these, but from the Scripture? the directions for a holy life, which is the best preparation for Death; where shall we find them, but in the Scripture? Here than we see is a Caveat to all that have no will, nor desire Use. to be acquainted with the Scripture: Divers think they should have done well enough, though we had no such Book as we call the word of God. To be a Scripture-man is a byword, a reproach, a matter of disgrace; and sooner will men listen to some idle Pamphlet, then to a matter of Scripture. Well, beguile not your souls, with these vain conceits, with your Popish and carnal imaginations. I say, and testify from this place, that that man or woman, which careth not to be taught out of God's book, cannot die like a Christian: Who can teach thee the way to die well, but God? And where doth God teach, but in the Scripture? If our thoughts of Death, if our provision, and preparation for Death be not warranted, and guided by God's word, it is all in vain. Lord, saith Simeon, my desire of dissolution is according to thy Word; my care to be prepared, hath been ordered by thy Word, he cannot die with comfort, that cannot make the like profession. And this may serve for the next general part, the the ground of this desire, and preparation for Death, it is God's word; Lord, now lettest thou thy servant depart according to thy Word. The third and last part follows, the nature and quality of the death of the Righteous (A departure in peace, or a peaceable dismission.) Here are two things, first a dismission: secondly, a dismission accompanied with peace. The word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) translated (Let thy servant depart) may well be Englished thus, Let thy servant lose; Lord free me, enlarge me, set me at liberty. Hence we learn, that The servants of God do by Death receive a final discharge from all manner Doct. 4 Death freeth God's servants from all misery. of misery. This is evident out of the force of the phrase here used: Simeon knew that so long as he lived, his soul was (as it were) imprisoned in his body, and in it he was held in bondage under the remnants of Original corruption, subject to the assaults and temptations of Satan, in continual and daily possibility to trespass and sin against God, beside other afflictions and grievances in the body and estate: but he had withal this knowledge and understanding of the nature of Death, that it was an enlargement to the soul, and a freeing of it utterly and finally from all those, and the like encumbrances. The same may be gathered from the phrase used by Saint Paul, I desire (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be dissolved p Phil. 1. 23. , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read the time of my departure q 2 Tim. 4. 6. . the words show that there comes a liberty by death to the souls of God's servants. The phrase that Saint Peter useth, is worthy our observation for this purpose. First he terms death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the laying down of a burden r 2 Pet. 2. 14. , and by that means the soul is lightened and eased. Secondly, he terms it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a going out from a place and condition of hardship s 2 Pet. 2. 15. . The second book of Moses which relates the departure of the Israelites out of Egyptian bondage hath the same name Exodus. As for the point itself, namely, that the death of the Righteous, is to them a discharge from all misery, the Scripture bears witness to it: Blessed (said he) are the dead, which die in the Lord, even so saith the spirit, that they may rest from their labours t Rev. 14. 13. . As long as they live here, they are diversely troubled, when they die their labours are at an end, and they are received into rest. Saint john tells us, that in his vision he saw, the souls of them that were slain, lie under the Altar u Rev. 6. 9 . Now the Altar in the time of the Law was a place of refuge and safety, and thence it appears, that by death the servants of God are eftsoons received into a place of holy security, where there is no expectation of any further misery. They are said to be received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into Abraham's bosom x Luke 16. 22 , into the fellowship of the same happiness with Abraham, the Father of all true believers. The Doctrine in the first place makes against those of the Use 1. Confutation of Purgatory. Church of Rome, which maintain a place of torment, even for the servants of God after this life, where they must be tried for a time, before they can enter into Rest, and happiness. This place they term Purgatory, the torment here they hold to be unspeakable, and far surpassing any torment which the wit of man is able to devise. But this place among others is sufficient to overthrow this dotage, for how were death to the Righteous a dismission, a losing, a freedom from misery, if there followed after it a torment of far greater extremity then at any time before was ever tasted of? So that the death of the servants of God being (as I have proved it to be) an enlargement from misery, certainly the soul is not bound in any new Prison, whence it must expect, and await, and pray for a second dismission. In the next place this Doctrine makes much for the comfort of Use 2. For consolation of the Saints. God's servants: the face of Death to the wicked is very dreadful, the day of it is to them the beginning of sorrows, their souls are instantly arrested by the damned spirits, and kept in everlasting chains of darkness: but to those that are the servants of God it is otherwise. I may by way of allusion to the phrase of my Text, compare their day unto that which happened unto joseph, in which he was brought out of prison to be Ruler over all the land of Egypt y Gen. 4●…. 40 . So is their death unto them a day of Bailement out of prison, a day in which all tears shall be wiped away z Rev. 21. 4. ; In which they shall have beauty for ashes, and the oil of gladness, for the spirit of heaviness a Esay ; and the long white robes of Christ's Righteousness, by which they shall be presented blameless unto God. That day shall be to them, even as was the day of escape to the Jews, a feast, and a good day b Esth. 8. 17. in which they shall see God as he is c 1 John 3. 2: , and know him, as they are known of him d 1 Cor. 1●…. 1●…. Quest. . But happily thou mayst say, how shall I know that the day of Death, is the day of dissolution, and this kind of dismission? A very necessary quaere indeed this is: for every man almost is Answ. ready to challenge to himself a part of this happiness, and it is a matter presumed upon by many, which shall never enjoy it; I How to know whether the day of death be a discharge from all former, and following miseries. will therefore give you one certain mark, by which we may know assuredly, that the day of our death shall be to us, a day of enlargement, and of final discharge from all, both former and following miseries, and that is this, If in the time of our life here, our being subject to corruption, and sin, hath seemed unto us the greatest burden, and bondage. They which have groaned and mourned under their own natural corruptions, as it were under some heavy and tyrannous yoke, or as the Israelites mourned under their Egyptian Taskmasters, to them only shall the day of death, be a day of freedom. If sin be not a burden to thee; if thou dost not many times lament, and even mourn to think how thou art carried captive unto evil; if thou dost not with grief feel how thou art clogged with corruption, and hindered by it from doing the good which thou shouldest, certainly death will be to thee the beginning of thy thraldom, and after it thou shalt be a perpetual bondslave unto Satan in the kingdom of eternal darkness. Mark this all ye that take delight in evil, to whom it is a pastime to do wickedly, and who seek rather how to satisfy, then how to suppress your own corruptions, who repute it a kind of happiness to follow the swinge of your own justs, and to have liberty to do as your own hearts do lead you; when you die, this shall be your reward, even a most miserable and endless captivity under Satan, him have you served in the lusts of sin while ye lived, his slaves shall you be without hope of releasement world without end. This is the right Application of this Doctrine, death is a day of enlargement to the godly, it is a dismission. The next particular is, that it is a dismission accompanied with peace, the lesson we are taught hence is, that The servants of God have at their going out of the world, a comfortable, Doctr. 5. The Saints at their going hence have a comfortable, and peaceable departure. quiet, and peaceable departure. Thus Simeon here, he prayed for no other thing, but that his end might be as the end of the Righteous is ever wont to be, even a departure hence in peace. Hence is that general rule of the Psalmist, Mark the perfect man, and behold the upright man, for the end of that man is peace e Psal. 37. 37. . Agreeable whereunto is that of Solomon; that the righteous hath hope in his death f 〈◊〉. 14. 32. . And memorable to this purpose is that which is storied of old father jacob, showing unto us the quiet end of the Righteous, He gathered up his feet into the bed, and so gave up the Ghost g Gen. 49 33 . It was the blessing promised to Abraham, that he should go to his fathers in peace h Gen. 15. 15. . And the same was made to good josias i 2 Kin. 22. 20 . There is a twofold reason hereof. First, the assurance which they have of the favour of God in Christ. This must needs breed quietness, when I am persuaded in my soul and conscience, that all cause of danger after death is removed, and that God is, and will be, gracious unto me in his Son. What cause of fear is here left, what occasion of perplexity? If any man shall doubt whether the servants of God have this Reas. 1. assurance; I prove it thus, that all of them first or last, have it in some good measure. If any man (saith the Apostle, have not the Spirit of Christ, he is none of his k Rom. 8. 9 . Hence it necessarily follows, that all that are Christ's, have the Spirit of Christ, but now the office of the Spirit is to bear witness with our spirit l Cap. 16. v. 16 ; So that all that are the Lords, as they are endued with God's Spirit, so they feel this Spirit bearing witness to their souls of this Adoption. Secondly, the comfortable Testimony of their own consciences Reas. 2. touching their former care to glorify God by a Religious and godly conversation: Hence came Saint Paul's peace, I have, saith he, fought the good fight, I have kept the faith; Therefore I am sure there is laid up for me a Crown of life m 2 Tim. 4. 7, 8. . Hence Hezekiahs', I have walked before thee, oh Lord, in truth, and with a perfect heart n Esay 38. 3. . Not that they do ground their hope upon the desert of their foreranne courses, but because they know good works to be the way o Ephes. 1. 10 , and do understand by the Scripture, that a holy life here, is the first fruits of a glorified life hereafter. Thus we see the truth of this point, and the reasons upon which it is grounded. Now here some may object first, We see many worthy men, Object. 1. that have made a great, and an extraordinary profession of Religion in their lives, and which have also carried themselves unblamably, yet to give appearance of much angiush and perplexity, and even of a kind of despair in their death. How can we say then; that all good and holy persons have a peaceable departure? I answer first, We ought to remember the Rule our Saviour Respons. gives, not to judge according to the outward appearance p joh. 7. 2. 4. . It is a very weak argument to say, that this, or that man dyeth without The unquiet departure of many of the Saints cleared with the ground●… thereof. peace, because to the standers by he makes not show of peace. Certain it is, that as a man may have peace with God, and yet himself for a time, by reason of some tentation not feel it; so a man being sick, or going out of the world may feel it, and yet others that behold him cannot perceive it. Secondly, we must know that these outward unquietnesses, which do many times accompany sickness, do happen as well, 2. and as ordinarily to good men, as to the most wicked, such as are rave, idle-talking, and strange accidents in the body; in this sense all things come alike to all q Eccles. 9 2. . God hath made no promise in Scripture, that those that serve him shall be freed in their deaths from violent sicknesses. Therefore these things must not be thought to be any abridgement of their peace. Thirdly, we must consider, that with the best servants of 3. God, Satan is most busy, when his end is nearest, and when he is (as it were) out of all hope of prevailing, The red Dragon in the Revelation, had greatest wrath when he knew his time to be short r Rev. 12. 12. . When the evil Spirit was commanded once to come out of the child, than it rend him sore s Mark. 9 26. . Now these temptations, though for the time they be very violent and extreme; so that the party may (happily) utter out some words, and speeches of despair, yet be they no final prejudice to the inward peace. Interrupt they may, but utterly quench it they cannot, because the power of God is made perfect through weakness. And so even in death, Satan receives the greatest foil, when he thinks to get the greatest victory. Thus than I answer in one word; The peace of God's servants at death is not ever in the like measure felt by them, but yet it never dieth in them: they which behold their death do not always see it, yet they themselves, sooner or later are sure sweetly and secretly to feel the same. My reason for my assertion is grounded first upon that of the Apostle t 2 Cor. 4. 6. ; God commands light to shine out of darkness: He brings his servants to Heaven by the gates of hell, out of sorrow and angvish, and tentation he raiseth out their greatest quiet. Secondly, because the love of God is eternal and unchangeable u Esay 54. 8. ; Whom he loves, he loves to the end x john 13. 1. . It is impossible that the Lord, albeit he try, and that sharply, yet should finally forsake those that are his in their greatest extremity. But again secondly, if you make a peaceable death to be the Object. 2. reward of the Righteous, what say you to this? There be many that in all their life gave little evidence of any Religion, or grace, but of the contrary rather, yet in their death were very quiet and still, and seemed to all that were by, to have in them no manner of vexation, no troublesome thoughts, no perplexed motions, shall we say that these were good men, because they seemed to go away in peace. It is true indeed, it is the common opinion, Doth a man lie Respons. quietly? hath he his memory to the end? died he like a Lamb? surely than he is gone to heaven: but this is an absurd collection, for. The seeming-quiet departure of the wicked with the grounds thereof. First, sometime this outward calmness is an ordinary consequent of some diseases, as Consumptions, and such like, by which Nature being formerly weakened, hath not power left to make resistance. Secondly, this outward calmness is no argument of a peaceable and quiet soul. The Psalmist tells us of the wicked in whose death there are no bands y Psal, 73. 4. . Thirdly, we must distinguish between security and peace, betwixt carnal senselessness, and true spiritual quietness. Nabals' death was quiet enough z 1 Sam. 25. 37. yet he were but a fool that would adventure his soul with Nabals: I see many ignorant persons, many of heathenish, and brutish conversation, very quiet in sickness, without any fear of hell, and judgement to come, making no doubts, casting no perils, ask no questions, complaining of no sins, and so away they go without any more ado. What, shall I say that these died in true peace? God forbid. No, when I compare together their ignorant, secure, benumbed, hardened kind of life, with their senseless and drowsy kind of death, I must say that these are fearful signs, these things argue that the Devil had quiet possession, where he made so small ado a Luk. 11. 21. . Thus then notwithstanding these Objections I will conclude, that a peaceful death, is the peculiar and individed privilege of God's servants. However it be, yet I know (saith Solomon) that it shall go well with those that fear the Lord b Eccles. 8. 12 , but there is no peace to the wicked saith my God c Esay 57 21. . We may make Use of this first to be a trial betwixt our Religion Use 1. Confutation of Furgatory. and the Romish: for from this Doctrine I avouch that Religion to be no true Religion: because a Papist by the Rules of his own Religion can never die in peace: This is a hard saying, thou mayst object, or how can I make it good? I answer by two reasons. First, every Papist is taught to believe under pain of Anathema, and the great curse, that whosoever dyeth, if he have not in this life attained to perfection, and throughly purged himself from the remainders of sin by works of satisfaction, his soul must after death go into Purgatory, and there continue until he hath made a full satisfaction: now the pain of Purgatory is held for the time to be as great as the pains of hell, differing only in this, that it is not perpetual: Now I would fain know how can a man die comfortably and in peace, and with a joyful heart, when he thinks with himself, that albeit (perhaps) after some years he shall go to heaven, yet in the mean space his soul must go into such a place of unspeakable torment, where if the matter be not well plied by the prayers of them that are alive, and by well seeing the Priests, they may hap to lie for many years? I say, how can the Doctrine of Popery beget a peaceful death, when it teacheth an expectation of such an hellish Purgatory? Secondly, every Papist as he is bound of a certain to believe a Purgatory, so further must he believe, that he cannot in this life be assured of salvation, otherwise then by a kind of confused hope, which may deceive him. Now he which by the witness of his own conscience is sure that he hath deserved hell, and cannot attain to any certainty of discharge, what comfort can such an one have to die? he knows that when he is dead, he must come to his account before God, but yet can have no assurance that the Lord will acquit him in Christ Jesus. I wish that this may seriously be considered by us, for the establishing of us in the truth of Religion: I say again and testify, these reasons which I have alleged being weighed, that a Papist by his own doctrine can never expect that which Simeon did, a departure hence in peace: He knows he must to torment, he is taught that he cannot know in this world that God will pardon him. In the next place let us come nearer home to ourselves: that we Use 2. Exhortation must all die, nothing more certain, Dust thou art, and to dust thou shalt return d Gen. 3. 19 . God hath decreed it, and it cannot be revoked: if our end be not peaceable, our estate after cannot be happy. Let our care then be spent about this one point, how one may attain to this, to end our days in peace: I doubt not but we will all be ready to say, we hope so to do: but this is nothing, for when the wicked man dyeth, his expectation perisheth e Prov. 11. 7. . What becomes of the hope of the Hypocrite (said job) when God takes away his soul f job 27. 8. ? But what course then shall we take, that we may finish our course with joy? I will tell thee in few words (I touched it a little before) the best means for a peaceable departure, is a godly and religious life: I have fought the good fight, saith Saint Paul, and he could comfortably from thence infer, that therefore there was laid up for him a crown of righteousness g 2 Tim. 4. 7. 8 . It was Christ's own inference, I have glorified thee on earth, I have finished the work which thou gavest me to do, and therefore now, O Father, glorify thou me with thine own self h Joh. 17. 4, 5 . The reason of it is first God's promise: blessed shall be the undefiled in the way i Psal. 119. 1. : Those that honour me, I will honour, said God k 1 Sam. 2. 30. . Now this promise God will not break. He that goeth this way, though it be with much weakness, with many falls, with sundry imperfections, with divers wander, yet he cannot miss of the promised peace. Secondly, life eternal hath three degrees, the first is in this life, when a man repenteth, and believeth, and is purged from dead works, to serve the living God; The second is in death, when the body goes to earth, and the spirit returns to him that gave it. The third is at the last judgement: These three degrees hang together like three links, the second followeth the first, and the third the two former; the last cannot be hoped for, where the first is wanting: for except ye repent, ye shall all perish l Luk. 13. 3. . The first being obtained, the last must needs ensue: for he is faithful that hath promised m 1 Thes. 5. 24. . So then, wouldst thou have peace in death? labour for grace in thy life; wouldst thou end thy days happily? make conscience to spend them holily. A godless man that lives in sin, may die senslesly, or sullenly, he cannot die peaceably. Oh consider this all ye that forget God, that spend your days in vanity, and your years according to the lusts of your own heart, that have hitherto hated to be reform, and will not be reclaimed from your former fashions, but live yet still, as you were wont to do. Think a little with me of your last end, which how near it is you do not know; when your consciences a little awaked, shall make report of your life past, how in matters of God you have been ignorant, superstitious, careless, neglecting his worship, despising his Word, blaspheming his Name, mispending his Sabbaths', in dealing with men you have been cruel, false, unmerciful, oppressing; in the usage of your own bodies unchaste, vicious, lustful, proud, wanton, wallowing in excess; what peace can your souls have, when these things be thought upon? what calmness of spirit? what hope of entering into rest? how can you think that the end can be comfortable, when the life hath been abominable. What answer made jehu to joram, when he demanded, Is it peace jehu? What peace (said he) so long as the whoredoms of thy mother jezabel, and her witchcrafts are so many? n 2 King 9 22 So when Death comes like jehu marching furiously against you, and you inquire of him, whither he comes with peace or no, he will answer what peace, when your whoredoms, and your gross and crying sins are yet in great number? What peace, when these make a partition betwixt your souls and the Lord? Certainly there can be no peace, but a fearful expectation of judgement, and violent fire to devour o Heb. 10. 24. . Suffer me then to conclude this exhortation, as Daniel did his speech to Nabuchadnezzar; O King, break off thy sins by righteousness, and thine iniquities by showing mercy to the poor p Dan. 4. 27. . So say I, break off your sins by repentance, your ignorance by seeking after knowledge, your contempt of God's word by a reverend yielding to it, your security by a standing in awe of God; your neglecting the exercises of Religion by careful using of them; your whoredom by chastity, your drunkenness by sobriety; your malice by charity; your oppression by mercy; your falsehood by fidelity; this is the way that will bring peace at the last, thus, and thus only you may find rest for your souls. FINIS. THE VITAL FOUNTAIN; OR, LIVES ORIGINAL. REVEL. 21. 1. And he showed me a pure river of the water of life, proceeding out of the Throne of God, and of the Lamb. 1 JOHN 5. 11. 12. God hath given to us eternal life, and this life is in his Son. He that hath the Son, hath life, and he that hath not the Son, hath not life. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. THE VITAL FOUNTAIN; OR, LIVES ORIGINAL. SERMON XXXV. JOH. 11. 25. 26. I am the Resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth, and believeth in me, shall never die. THese words that I have read to you, they are part of the conference between Martha, and Christ, when Christ was coming to Bethanie to awake Lazarus from the sleep of death. The conference is laid down from the beginning of the 21. verse, to the end of the 27. and Martha meeting with Christ begins the conference, as we may see vers. 21. 22. Then said Martha to jesus, Lord if thou hadst been here my brother had not died: but I know that even now whatsoever thou wilt ask of God, God will give it thee. Here Martha manifests her affection to her dead brother, and her faith in her living Master: she manifests the strength of her natural affection, and the weakness and imperfection of her faith. The strength of her natural affection appears in this, that she was persuaded if Christ had been there present, her brother Lazarus had not died, he would not have suffered Lazarus to have died: which for aught we know is more than she had sufficient ground for. Then the weakness, and imperfection of her faith appears in this, that she rested too much upon the corporal presence of Christ, that she ascribed no more powerto Christ, then that by his prayer he could attain at God's hands as much as ever any holy man did; namely, the life of her brother. I know, saith she, that even now whatsoever thou askest, God will give it; Whereas Christ being true God, was able to work any miracle by his own power. Now the answer of Christ is laid down verse 23. jesus said unto her, thy brother shall rise again. Christ, to comfort Martha, passeth by her infirmity, and promiseth to her, that he will restore her brother to life again, that she shall enjoy her brother again: but this promise is only laid down in general and indifinite terms; Thy brother shall rise again. Christ doth not say expressly, I will raise up thy brother to life, but he speaks only in general terms, Thy brother shall rise again: which we are to ascribe to the modesty, and humility, that always may be obser-served in the speeches of Christ; Thy brother shall rise again. Then we have the reply of Martha, laid down in verse 24. Martha said unto him, I know he shall rise again in the Resurrection, at the last day. Martha was not satisfied with this promise of Christ: for it seems she durst not take it in the full extent of it, therefore she replies, that as for the last Resurrection she knew indeed, that her brother, and all others that were dead, should then rise again, this did comfort her: but for any other matter of comfort she could not gather any from the answer of Christ, and his promise: therefore Christ replies again in the words of my Text, And jesus said unto her, I am the resurrection, and the life, he that believes in me, though he were dead, yet shall he live, and whosoever liveth and believeth in me shall never die. Christ would have Martha know that he was true life, yea, the fountain of all life, and such a fountain of life, that whosoever did believe in him, and cleave to him, nothing should hurt him, no not Death itself. Thus you see briefly the coherence, and the scope of the words. We come now to show you the meaning of them. In these words we may observe these two parts. Parts of the Text. First, here we have laid down a compound proposition. And then the distinct Exposition, or explication thereof. First, here we have laid down a compound Axiom, or Proposition, a copulative Proposition, wherein Christ affirms two things of himself. First, I am the Resurrection. Secondly, I am the Life. I am the Resurrection, I am the Life. Now the difference between these two, we may conceive with reverend Calvin to be this; I am the Resurrection. That is, I have all quickening power in me, I am able to restore, and give life to those that are dead. And then I am the life; I have such quickening power in me, that I am able to preserve, and continue the life that I have given, or restored to any; I am the Resurrection and the life. And then follows the Exposition of this Proposition, and of the several members of it: for the truth of a copulative Proposition depends upon the truth of both the parts and members of it, therefore there follows the Explication, and confirmation of both the parts of this Proposition. First of the first part, I am the Resurrection, this is explained, and confirmed in these words; He that believeth in me, though he were dead, yet shall he live. I have such a quickening power in me, saith Christ, that I am able to restore spiritual life to that soul that is dead in sins, therefore I am able to raise up the body that is dead in the grave; I am able to give spiritual life to the soul, which is greater, and the more difficult work; and if I be able to do the greater, I am able to do the less: he that believes in me, saith Christ, though before he were dead in trespasses and sins, yet he shall live, he shall live the life of grace. Then follows the Explication and confirmation of the second member of the Proposition in these words, Whosoever liveth, and believeth in me, shall never die. I am the life saith Christ, for whosoever believeth in me, and so is restored to spiritual life, he shall never die; he shall never die, to speak properly, for he shall never perish: he shall never die, this life shall never be taken from him, neither here nor hereafter; not here, for he shall continue to live the life of grace: not hereafter, for though the body shall die, yet this separation of the body from the soul, it is not so properly a death, as a passage to life; a passage from the life of grace, to the life of glory. And this body also that is separated from the soul, it shall be quickened again, and shall be raised up to live for ever, therefore he that believeth in me, shall never die. Thus you see the words expounded. Now from the first member of this Proposition, I am the Resurrection; and the Exposition, and confirmation of it in these words, He that believeth in me, though he were dead, yet shall he live. Hence the point of Doctrine I will observe is this, that jesus Christ is the Fountain, and Author of all life. Doct. jesus Christ, the Fountain, and Author of all life. He is able to give and restore life to those that are dead; He is the Resurrection. Now, whereas there is a double death, and a double Life, and consequently a double Resurrection; we must understand that Christ is the Author of both: in this place wear not to exclude either. Therefore we will endeavour to expound this general doctrine in these three particulars. First, Christ hath such a quickening power in him, that he is able to raise up those dead bodies of his, that now lie in the Grave. Secondly, Christ hath such a quickening power in him, that he is able to raise up the soul that is dead in sins, to a spiritual life. Thirdly, we will show you why Christ, as in this place, so elsewhere doth express both the state of the faithful here, and their estate after, under the same phrase of speech, he comprehends both under this term, I am the Resurrection. For the first of these, Christ is the Author of life, he hath such a quickening power in him, that he is able to raise up the dead bodies of his out of their graves. We will speak first of this Resurrection that is of the body, though it be later in time; Because that naturally we are more apt to conceive of the death, and life of the body, then of the death and life of the soul. And secondly, because that the understanding of this Resurrection of the body, will give light to the understanding of the other, of the soul. And here first we will show briefly what this Resurrection of the body is. And then prove that Christ is the Author, and the Fountain 1. Of the body. of it. First, the Resurrection of the body is this, when the soul that was actually separate from the dead body, returns again to Resurrection of the body what. its proper body, and being united to it, the man riseth up out of the Grave, with an immortal, incorruptible body to lead a glorified life. This is the Resurrection of the body. Now that Christ is the Author of this Resurrection of the body it is evident: For as Christ himself by his own power, raised himself being dead in the Grave, joh. 2. 19 saith Christ, destroy Joh 2. 19 this Temple, and in three days I will raise it again, speaking of the Temple of his body. And so again, john 10. 18. I have power, Joh. 10. 18. saith Christ, to lay down my life, and to take it up again: so likewise Christ by his quickening spirit, he will raise up the bodies of those that are now dead in the Grave, as we may see joh. 5. 28, 29. Joh. 5. 28, 29. Marvel not at this, saith Christ, for the hour is coming in which all that are in the grave, shall hear the voice of the Son of man, and shall come forth, they that have done good to the resurrection of life, etc. In this regard Christ is called the first fruits of them that sleep. For as 1 Cor. 15. 20. the first fruits being offered to God, did sanctify the whole crop; and the owner hereby was assured of the blessing of God upon all the rest: so Christ is the first fruits of the dead, and his Resurrection it is an assurance to the faithful of their Resurrection, and the cause of it: both an assurance, a pledge of it, and likewise a cause of it. Therefore herein Christ the second Adam is opposed to the first Adam: As the first Adam who was the root of all mankind did communicate death, and mortality to all those that spring from him: so likewise Christ the second Adam by his Resurrection he conveys life, and a quickening power to all his members, as we may see 1 Cor. 15. 21, 22. For since by man came death, by man came also the resurrection of the dead: for as in Adam all die; Adam he communicates death and mortality to all that spring from him; even so in Christ shall all be made alive. Christ he conveys life to all his members, and they are all quickened by his Spirit; therefore Christ is called a quickening spirit, 1 Cor. 15. 45. The first Adam was made a living soul, but the last Adam a quickening spirit; not only a living, but a quickening spirit. And this quickening power and virtue, Christ did manifest before his resurrection, by raising up three from death, namely, by raising the Widow's son, Luke 7. and jairus his Daughter, Luke 8. and Lazarus here in this chapter, And at his resurrection also he manifested this his quickening power, in that he rose not alone, but raised the bodies of many of his Saints with him, many of his Saints arose with him, and as they rose with Christ their head, so also they ascended to glory together with Christ their head, and the resurrection of these it was an effect of the resurrection of Christ, it was by the power of Christ's resurrection. Of these we may read Mat. 27. 52. 53. The graves opened, and many bodies of the Saints that slept arose, and came out of their graves after his resurrection, and went into the holy City and appeared to many. Thus you have the first conclusion proved, that Christ is the Author of the resurrection of the body. Now in the next place, the second conclusion is this, that Christ is the Author and Fountain of spiritual life also. 2. Of spiritual life. He is the Author of the Resurrection of the soul; and the resurrection of the soul it is this, when the Spirit of grace, (of which we were all deprived in Adam) returns again to the soul of a natural man, and so quickens the man, that the man begins to rise out of the Grave of sin, and to lead a new life, a spiritual life, the life of grace: this is the resurrection of the soul. Now that Christ is the Author of this Resurrection also, of this spiritual Resurrection: we may demonstrate this by a multitude of Divine testimonies, but we will single out some few of the chief, we need go no further than this Evangelist which affords plentiful testimony for the confirmation of this truth: As in joh. 4. 10. There Christ speaking to the woman of Samaria, Joh. 14. 10. he said unto her; If thou hadst known the gift of God, and who it is that said unto thee give me drink, thou shouldest have asked of him, and he would have given thee living water. Here the Spirit of Christ it is compared to living water, by an allusion to the water that continually springeth out of a Fountain. And the Spirit of grace is compared to living water from the effects of it: because the Spirit of grace restoreth spiritual life to the soul, and then preserveth this life; therefore it is living Water, and Christ is as the Fountain of this water that yieldeth, and giveth this living, quickening water of the Spirit. Again in joh. 5. 21. there Christ challengeth this power to himself, As the Father raiseth up the dead, and quickeneth them; so Joh. 5. 21. the Son quickeneth whom he will. As Christ when he was upon the earth, he raised whom he would from the death of the body, so now being in heaven, he raiseth whom he will from the death of the soul. Yea, the voice of Christ sounding in the ministry of the Word, accompanied with his quickening Spirit, is of power and efficacy to raise those that are dead in sins, as we may see joh. 5. 25. Verily, verily, I say unto you, saith Christ, the hour is Joh. 5. 25. coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear it shall live. Again in joh. 6. 35. there Christ styleth himself the Bread of life, and the Living bread; jesus said unto them, I am the bread of Joh. 6. 35. life; and in verse 48. I am the bread of life; and again verse 51. I am the living bread. Christ is the living bread, the bread of life, who as he hath life in himself, so he communicates spiritual life to all those that feed upon him. And here is a broad difference between this Bread of life, and ordinary bread, ordinary food: for though ordinary food can preserve natural life where it is, yet it cannot restore life where it is not: but Christ is such living Bread, that he restores life to those that are dead in sins, and preserves that life that he hath restored, thus he is the living Bread. Again joh. 15. 1. there Christ compares himself to a Vine, and the faithful to so many branches; I am the true Vine, saith Christ, and my Father is the husbandman. And in verse 5. I am the Vine, ye Joh. 15. 1. 5. are the branches. Now as the branch of the Vine sucks juice and sap from the stock and root of the vine; so all the faithful receive spiritual juice and life, from Christ their head. As Adam he is a common root of corruption, and spiritual death to all that come from him; so Christ is a common root of grace, and spiritual life to all those that are his members. And in this regard Christ is compared to a head, and the faithful to his members, Collos. 1. 18. Christ is the head of his body the Church. Christ is Coll. 1. 18. the head; and the faithful are his members: therefore as in the natural body, the head that is the principium, the fountain of sense and motion: it is the head that by certain nerves and sinews conveys sense and motion to all the members of the body: so in the mystical body the Church, Christ is the head that conveys spiritual life and motion, to all that are his members, to all the faithful. Thus you see the second conclusion explained and proved also, that as Christ is the Author of the resurrection of the body, so he is of the resurrection of the soul too, it is he that raiseth the soul to spiritual life. Now in the third place we are to show you the reason why 3. Why both comprehended under one term. this double quickening power is here comprehended under one term, I am the Resurrection. Now that this double power of quickening, is to be understood here under this one term, we need not, I hope, spend time to prove: for that Christ speaks here of the spiritual resurrection, and the spiritual life; this I take to be evident from Christ's own exposition in the words following; He that believeth in me, though he were dead, yet shall he live: He that believeth in me, though he were dead in sins and trespasses before, yet he shall live the life of grace, therefore I am the Resurrection. Again, that the resurrection of the body is not here excluded, it may appear from the scope and intent of these words of Christ: for the scope of these words here, is to persuade Martha that he was able of himself, by his own power to raise up her dead brother, to restore him to life, saith he, I am the resurrection, I have power to restore spiritual life to the soul that is dead in sin, and this is the greater work; therefore I am able to restore natural life to the dead body, to restore the body that is dead in the Grave to life again. Now the reasons why this double power is here comprehended under one term, I am the Resurrection; the chief reasons I take to be these two. First, this double quickening power is here comprehended under one term, in regard of the Analogy, and proportion between these two, between the restoring of the body to life, and the restoring the soul to life. Secondly, in regard of the certain inseparable connexion between these two. First, I say in regard of the Analogy and proportion between 1. In regard of the Analogy. these two, the resurrection of the body, and of the soul; now the proportion and analogy consists especially in these four things. First, as in the resurrection of the body, the living soul must first return to the dead body, and quicken it before it can rise again: so here in the Resurrection of the soul, the Spirit of grace must return to the soul that is dead in sins, and quicken it before it can rise again: so that there is a similitude in regard of the first beginning, and principle of this Resurrection. Again, secondly there is an analogy, and proportion, in regard 2. of the point and term, the state from which the Resurrection is: for as in the resurrection of the body, the body riseth from the state of corruption, from the bondage of the Grave; so here in this resurrection of the soul, the soul and the whole man riseth from the state of spiritual corruption, from the bondage of sin. The third proportion is in regard of the estate to which a man riseth: for as in the resurrection of the body, a man shall rise 3. again without those infirmities that the body had before, he shall rise to lead another kind of life, a glorified life: so in this resurrection of the soul the sinner riseth, and is raised up to lead a new kind of life, a spiritual life: and therefore it is called Newness of life, Rom. 6. 4. that we should walk in newness of life: both in regard Rome 6: 4. of the new principle, and fountain of it, the spring of grace in the soul. And in regard of the new effects, and new operations, which are answerable to the new root. Fourthly, there is a proportion also in regard of the perpetuity 4. of both: for as in the Resurrection of the body, the body shall rise an immortal body, not subject to death any more; so here in the resurrection of the soul, when the sinner is restored to spiritual life, he is raised up to a durable immutable estate, he shall continue to live this life of grace, and the immortal seed that is put into him, it shall never die: so Christ saith verse 26. He that believeth in me, saith he, and so liveth, he shall never die; he is raised to an immutable estate, to such a life as shall never be subject to spiritual death again. Thus you see the analogy, and proportion between these two, and in this respect they may both be comprehended fitly under one term. Secondly, in regard of the infallible connexion between these 2. In regard of the connexion. two: for wheresoever the resurrection of the soul to the life of grace goes before, there the resurrection of the body to the life of glory will certainly follow after: for as the spiritual death of the soul did necessarily draw after it the mortality, and death of the body, so the spiritual life of the soul doth necessarily draw with it the immortality, and the resurrection of the body: therefore as in the Sacrament the name of the thing signified, is given to the sign, in regard of the near conjunction, and relation between them: so here in regard of the near conjunction between these two, that they are never separate, therefore they may both fitly be comprehended under one term. Thus we have endeavoured to expound the general doctrine in these three particulars. We have showed you that Christ is the Author and fountain of the Resurrection of the body: he hath the quickening power in him whereby he is able to raise those bodies that are dead in the grave. Then he is the Author of the Resurrection of the soul too; he is able to quicken those souls that are dead in sins. And then we have showed the reasons why these two, the Resurrection of the body, and of the soul, are both comprehended under one phrase of speech, I am the Resurrection. Now I come to the Use and Application of that, that hath been delivered. And the Use of the point is First, for comfort. Secondly, for trial and examination. Thirdly, for exhortation, and direction. First, the Use of the point may be for comfort here, here is matter Use 1. Comfort. of sound comfort to all those that are the faithful members of Christ Jesus: if thou be united to Christ by faith, Christ is the Fountain of life, he will be the Fountain of spiritual life: therefore here is comfort against Death, against the death of the soul, and against the death of the body. Comfort first against the death of the Soul, comfort against 2. Against the death of the soul. sin, thatis the ill of all ills, and is the death of the soul. If thou be united to Christ; Christ by his divine power he is able to free thee from the power and dominion of sin, from the bondage of sin. Dost thou complain that thy understanding is dark and blind? remember Christ is able to give thee more light, Ephes. 5. 14. Awake thou that sleepest, and stand up from the dead, and Eph. 5. 14: Christ shall give thee light. Dost thou complain that thy heart is hard and stony? remember that Christ is able to soften thy hard heart, and to give thee a heart of flesh, as he hath promised, Ezek. 36. 36. I will take away their stony heart, and give them an heart of Ezek. 36. 36. flesh. Dost thou complain that thy affections are unruly, and set upon wrong objects? remember to thy comfort, that Christ is able to rectify these affections, he is able to plant in thee the true love, and fear of God, as he hath promised, Deut. 30. 6. I will circumcise Deut. 30. 6. thy heart, and the heart of thy seed; that thou shalt love me with all thy heart, and with all thy soul. And in jer. 32. 40. I will put Jer. 32. 4. my fear in their hearts, that they shall never depart from me. Dost thou complain that thou canst not bear afflictions patiently? remember that Christ thy head, he is able to strengthen thee, and he will do it, as he did the Apostle, Phil. 4. 13. saith he, I am able to do all things through Christ that strengtheneth me. But here the weak Christian will be ready to object: but I Object. have so many strong corruptions in me that I am afaid, that I am not yet raised out of the grave of sin, that I am not yet raised out of my natural estate. To which I answer, remember this to thy comfort that the first Resurrection is unlike to the second in this regard; in regard Answ. of the measure and degree of it: as soon as ever the soul quickens the dead body, the dead body leaves the Grave, and the state of corruption wholly, and all at once; but it is not so in the Resurrection of the soul. When the spirit quickens the soul, the soul begins to rise again from the grave of sin, but yet the bands and fetters of sin, and corruption still remain upon the sold. Indeed as soon as the Spirit of grace quickens the soul, the soul presently hates all sin, and begins to shake off these fetters of sin and corruption, and shakes them off by little and little; but I say, it shakes them not off all at once. In this spiritual Resurrection, sin indeed receives a deadly wound, but yet it is not wholly abolished. In the spiritual Resurrection sin is like a beast, whose throat is cut, that lies striving and struggling for life: so sin hath life in it, but yet it hath a deadly wound: therefore remember to thy comfort, that that will be true here between the power of grace, and the remainders of sin, that is affirmed of the house of Saul, and the house of David, 2 Sam. 3. 1. 2. Sam. 3. 1. there was long war between them, But the house of David grew stronger, and the house of Saul waxed weaker and weaker. So it will be between sin and grace, sin will grow weaker, and weaker, and grace stronger and stronger. But yet the weak Christian may object further: but I feel the spirit so weak in me, and the flesh so strong in me, that I am afraid Object. the flesh will prevail, and so I shall return again to my natural estate. To this I answer, remember that this is contrary to the nature of a true Resurrection to return to death again: for at the last Answ. Resurrection, the bodies that are raised shall be immortal, never to die again: so here those souls that are quickened to the life of grace, they are raised to a durable, immutable, immortal estate never to die again. That which Christ saith of those that shall be accounted worthy to attain the second Resurrection; the Resurrection of the body, it is true here also: he saith those that shall be accounted worthy of the world to come, of the Resurrection to life, they shall never die: for they are as the Angels of heaven, Luke 20. 35, 36. Those that partake of that Resurrection can Luk. 20. 3●…, 36. never die: so here those that partake of this spiritual Resurrection to the life of grace, they shall never die: this Resurrection to the life of grace it shall continue in them. For the Spirit of grace when he once cometh into the soul, and quickens it, it continues there, and remains there for ever: it is as a Well of water springing up to eternal life, as Christ speaks joh. 4. 14. Whosoever shall drink of the water that I shall give him, shall never thirst, but the water that I shall give him, shall be in him a well of water springing up to everlasting life. Now we know a stream of water is of a vanishing nature, yet if it be nourished with a continual Fountain that can never be dry, the stream will continually run: so it is with the stream of grace in the soul, it is nourished with a continual fountain, such a one as can never be dried up. Thus you see here is comfort against sin, against the death of the soul. Those that are united to Christ by faith, they may be assured that Christ will be to them a Fountain of spiritual life. Secondly, here is comfort against the death of the body, against 2. Against the death of the ●…odie. natural death. If thou be united to Christ, thou needest not to fear temporal death, remember that though the body be dead because of sin, yet the spirit is life, as it is Rom. 8. 10. The body, that Rome 8. 10. is dead; that is, it is mortal and subject to death because of sin, but the spirit, the soul, that liveth, it passeth from the life of grace here, to the life of glory. Yea, and the body too that is laid in the Grave, notwithstanding shall be raised again by the quickening power of Christ. Remember Christ is thy head, and therefore he being risen from the dead, thou shalt not perish. You know as long as the head of the natural body is above the water, none of the members of the body can be drowned: so it is here, as long as Christ is risen, none of his members can be held captive in the Grave. Remember, Christ is the first fruits of the dead, the first fruits of them that sleep: therefore his Resurrection may be a pledge, and an assurance to thee of thy resurrection; As we have borne the Image of the earthly, saith the Apostle, so we shall bear the Image of the heavenly, 1 Cor. 15. 49. As we have borne about 1 Cor. 15. 49. us these corruptible bodies, so when we rise again, we shall rise with immortal, and incorruptible bodies, and live a glorious life with Christ, and so be made conformable to Christ our head, therefore fear not the death of the body. Remember that Death can destroy nothing in thee but sin, therefore fear not. This consideration may comfort us, as against our own death, so against the death of our friends; Let us therefore receive comfort hence, as Martha in this Chapter; I know that my brother shall rise again in the Resurrection at the last day, and that did comfort her. But here this question may be demanded; but is not this Resurrection Quest. of the body, a benefit common to the wicked? are not they partakers of this benefit from the resurrection of Christ, as well as the godly? shall not they be raised, and quickened, as well Answ. Difference in the Resurrection of the godly, and wicked. as the godly, by Christ his Resurrection? To this I answer, that this Resurrection of the body to life, it is a benefit proper to the faithful, to the true members of Christ: for though unbelievers, and wicked persons shall be raised up again, yet By a different cause. And to a different end. I say first, by a different cause: the wicked that are out of Christ, cannot have any benefit from the Resurrection of Christ, 1. In the cause. because they are out of Christ, therefore they shall be raised indeed; but not by a quickening power flowing from the resurrection of Christ: but by the divine power, and command of Christ, as a just Judge: and they shall be raised by virtue of that curse pronounced in Paradise, Gen. 2. In the day thou eatest, thou shalt die the death; that includes eternal death: therefore this curse must be executed upon them, and therefore they most rise out of the Grave again, that body and soul may die eternally: but the faithful members of Christ shall be raised by the quickening power of Christ, as their head and Saviour. Again, as the wicked shall be raised by a different cause, so to 2. In the end. a different end: for they shall not be raised to life to speak properly, that state is styled eternal death, therefore their Resurrection is styled the resurrection of condemnation, joh. 5. 27. they that have done good shall come forth to the resurrection of life, and they that have Jo●…. 5. 29. done ill to the resurrection of condemnation; they shall not rise to life, but to eternal death: but the godly only shall attain this Resurrection of life, and therefore they only are styled the sons of the Luke 20. 36. resurrection, Luke 20. 36. So much may suffice for comfort. A second Use of the point may be for trial and examination, Use 2. Trial. since we profess to be Christians, to be members of Christ: let us here try the truth, whether we be so indeed or no. Christ is the Resurrection: he is the Author of the first Resurrection to a spiritual life. The first thing that Christ doth in the soul of a sinner, is to raise the soul to a spiritual life: therefore examine whether thou have feltthiss quickening power or no, this first Resurrection to a spiritual life. When Christ was upon the earth, he had power to raise up all those to life again that died, but yet he raised but few; there are but three that we read of, those that we named before. The Widow's son, jairus Daughter, and Lazarus here. So likewise Christ now hath power to quicken all those that are dead in sin, to raise them to spiritual life, but yet he quickens but few, in comparison of those that continue still in their sins. Therefore let us all examine ourselves upon this point, whether we have attained the first Resurrection or no. If we be true members of Christ, we partake of the first Resurrection: for Christ is a fountain of spiritual life to all his members: therefore examine this, look to the first resurrection, to the Life of grace, thou mayst know it briefly by three signs. First, by forsaking of sin. Signs of the first Resurrection. Secondly, by newness of life. Thirdly, by thy continual progress in both. First, by thy forsaking of sin, whether hast thou left those 1. Forsaking sin. sins thou formerly livedst in? As in the Resurrection of the body, as soon as the soul is united to the body, presently the man leaves the Grave, he leaves the society of the dead and comes forth: as Lazarus as soon as he was quickened, and his soul returned to his body, presently he came forth, Vers. 44. He that was dead came forth out of his grave. Examine therefore whether thou be come forth of the grave of sin? whether hast thou left the society of sinners, of profane persons? and whether hast thou left the grave of thy sin? Is there not some lust, some sin that still holds thee captive in this Grave, to which thou willingly, and wittingly obeyest? If thou live in any one known sin, if thou be ruled by any one lust, whatsoever it be, be it swearing, or drunkenness, or uncleanness, or covetousness, or lying, or open and public profaning of the Sabbath. I say, if thou live in the practice of any of these, or the like known sins, this is a plain case, thou art still in the noisome grave of thy sins: thou art not risen out of the grave of thy sins, and therefore thou art not quickened by the Spirit of Christ; and if thou art not quickened, than thou art not a member of Christ, thou art not a true Christian. Again, Secondly thou mayest know it by the newness of thy life: whether dost thou feel a spiritual life wrought in thee? 2. Newness of life. and whether doth it appear outwardly? Dost thou feel a spiritual life wrought inwardly? That spiritual life that Christ restores to the soul, is universally spread through the whole foul. As when the soul of a man quickens the body, it quickens the whole body, every member of it; so here the Spirit of grace quickens the whole soul. Therefore examine whether dost thou find spiritual life wrought in thy whole soul or no? whether dost thou find this change wrought in thy understanding and judgement? whether hast thou a new judgement, and thoughts, and opinion of God, and of the ways of God? a new opinion of Christ? a new opinion of the members of Christ? Whether dost thou find this change in thy heart and affections? whether hast thou new desires, new affections, spiritual inclinations? whether are the studies, and desires of thy soul set upon heavenly things? If ye be risen with Christ, seek those things that are above, Collos. 3. 1. Whether are thy affections and meditations heavenly Collos. 3. 1. and spiritual? Dost thou feel this change inwardly in thy soul? Again, doth this spiritual life appear outwardly also by thy speeches and actions? Doth it appear outwardly in thy speeches, is there a change there? canst thou now speak to men in the language of Canaan, and to God in the voice of his Spirit crying Abba, Father? Again, is there a change in thy outward actions? hast thou left the society of sinners? and dost thou converse with living Christians? Dost thou love those that excel in virtue? and dost thou manifest the graces of the Spirit in the conscionable performance of all the duties of thy general, and particular calling? As soon as Lazarus was quickened, presently as he left the Grave, so he conversed with living men, and walked in his Calling: so examine if thou have left the society of the dead, and converse with living Christians, and delight in them; and whether thou walk on conscionably in the place that God hath set thee in, making the word of Christ the rule of all thy actions. If it be thus with thee, if thou feel this spiritual life wrought in thy soul, and it appear outwardly in all thy speeches and actions, this is a good sign thou partakest of the first Resurrection to the life of grace. In the third place, thou mayst know this also by thy progress in 3. Progress in both. both these. First, by the progress of thy Mortification: Is sin daily more and more mortified in thee? Dost thou daily get ground of thy corruptions? Is sin in thee like the house of Saul, as that waxed weaker and weaker, so doth corruption in thee daily? Is sin in thee like an old man, as it is in every member of Christ? and therefore it is styled the old man: an old man grows weaker, and weaker, till at the last he dies: so it is with sin in every Christian, examine if sin be such an old man in you, that it grows weaker daily. Again, thou mayst know it by thy progress in thy vivification: Dost thou grow in grace daily? Is grace in thee, as the house of David, as that grew stronger and stronger, so doth grace in thee? Is grace like a young man, as it is in every member of Christ? and therefore it is styled the New man: because it is as a young and lusty man that daily grows stronger, till he come to his full strength, doth grace in thee grow stronger daily? and dost thou go forward in thy Christian course? It is the duty of a Christian to walk on daily in his Christian course, Rom. 6. 4. Rom. 6. 4. we must walk on in newness of life. If thou find this progress in thy mortification, and vivification, it is a good sign indeed that thou hast attained to the first Resurrection of the soul, to a spiritual life. Therefore let me entreat you to set upon this work of examination of your own hearts diligently, and faithfully. Let not the multitudes of worldly business: let not the allurement of vain objects, and vain company; let not the appetite and desire of base pleasures drive these thoughts out of your heads: but examine your own hearts whether you partake of the first Resurrection, or no. Deceive not thy own soul: for though conscience may now sleep, thou mayst think thou art in a good estate; yet let me tell thee, the time will come when thy conscience will awake, that if thou continue to wallow in any one sin, if there be no change in thee in thy life, in thy heart; if in stead of growing better, thou grow worse, and be hardened more and more in sinful courses, thy conscience will tell thee to thy face, thou art a dead man, thou hast no part in Christ: for Christ is the Resurrection, the Fountain of spiritual life: thou hast not yet attained the first Resurrection to the life of grace, and therefore if thou go on in this course, thou shalt not attain to the second Resurrection to the life of glory. So much for that Use. The third, and the last Use of the point is for exhortation, and Use 3. Exhortation, direction. direction. If now upon examination, thou find that thou hast not yet attained to this spiritual Resurrection; then let me counsel thee to give no rest to thy soul, till thou hast attained it: for remember that this is the first step to heaven, and if thou set not the first step to heaven, surely thou shalt never come thither. As the Resurrection of Christ was the first degree of his exaltation: so this spiritual Resurrection that we have spoken of, it is the first degree of a Christians exaltation: therefore get this in the first place; yea, get this, and all will follow. If thou attain this, thou mayst be assured of the second Resurrection also, to the life of glory. Remember that Christ by raising himself from the dead by his own power, declared himself to be the eternal Son of God: He was declared mightily to be the Son of God by his Resurrection: So if thou canst by a power and virtue drawn from Christ, rise out of the grave of thy sin, than thou shalt declare thyself to be the member of Christ, the Son of God, the daughter of God: therefore labour to attain this first Resurrection. But here this question may be demanded: but by what means Quest. now doth Christ convey this spiritual life to his children? and how shall I get to be partaker of this Resurrection? by what means shall I attain this first Resurrection to this spiritual life? To this I answer briefly, that by the same means by which Answ. Christ works faith in the soul, by the same means he raiseth a sinner to life: for he that believeth liveth, and he that liveth believeth; he that believeth is raised to life: therefore by the same means that Christ works faith, by the same means he raiseth a sinner to life. Therefore the outward means is the Preaching of the Word; the inward, the Spirit of grace. By such means as Christ will raise the bodies of the dead at the last day, by the like means he now raiseth the souls of those that are dead in sin. Now Christ will raise the bodies that are now dead in the Grave, at the last day. First, by his voice, john 5. 28, 29. and by the sound of the Trumpet, 1 Cor. 15. 52. The Trump shall sound, Joh. 5. 28, 29. 〈◊〉 Cor. 15. 52. and the dead shall be raised incorruptible. And he shall raise them by his quickening Spirit. So by the like means Christ now raiseth our souls that are dead in sins: therefore if thou desire to be raised out of the grave of sin, let me counsel thee, First, to attend diligently to the word of God, upon the preaching of the Gospel. The word of Christ, is a quickening word, as Christ saith, joh. 3. 63. My Word is spirit and life. The voice Joh. 6. 63. of Christ is a quickening voice: as Christ by his voice raised Lazarus out of his Grave; when Christ said to Lazarus, Come forth; presently Lazarus quickened, and came forth: so the voice of Christ in the ministry of the Word hath a quickening power, to raise sinners from the death of sin: therefore when the Ministers cry aloud, and the Prophets lift up their voice as a Trumpet, then hearken. Secondly, be frequent, and fervent in Prayer for the Spirit of of grace, and of Christ: before thou hear, pray; and after thou hast heard, pray that the Spirit of Christ may accompany his Word, that so this may be a means to awaken, and to quicken thee out of thy natural estate, and to raise thee out of the death of sin. Thou must pray to God to give thee a hearing ear, and a believing heart: that so the sound of the Word may not be as the sound of a Trumpet in the ears of a dead man, but that thou mayst be quickened by the voice of Christ. And though thou have continued a long time in thy sins, yet be not altogether discouraged: remember that Christ is able to raise thee, though thou have continued never so long in thy sins: for he that was able to raise Lazarus that was dead and buried, and now stinking in the Grave, he is able to raise up thee also. In the last place (in one word) if upon examination, thou find thou have attained to this spiritual Resurrection, than here is a ground of exhortation, To humility. thankfulness. Here is a ground of Exhortation to Humility and Thankfulness, to join them both together, because they usually go together: the proud person is always unthankful; and the humble man is always a thankful man. Now if thou have attained to this Resurrection, thou hast great cause to be humble, and to be thankful. First, thou hast great cause to be humbled, because thou hast nothing but that thou hast received: thou hast great cause to be humbled, because thou puttest not any hand to this work, no more than the dead body of Lazarus could help to the raising of him. No more than a creature being nothing, can help to its own creation; no more can a sinner help forward this work of his Resurrection, therefore thou hast cause to be humbled for not putting the least helping hand to this work, it is wholly supernatural. Therefore let not any one arrogate any thing to the power of his freewill, but remember the work is wholly supernatural. Secondly, as we have cause to be humbled, so to be thankful too, do but consider the desperate, and dangerous estate of sin whence thou art raised, and then make thy humble confession with the Israelites, when they brought their first fruits before God, Deut. 26. 5. A Syrian ready to perish was my father; he went into Deut. 26. 5. Egypt with a few; and became a Nation mighty, and populous, and the Lord brought him out of Egypt with a mighty hand, and an outstretched arm, with terror and signs, and wonders, and hath brought us to this place, and hath given us this Land, even a Land flowing with milk, and honey. The like deliverance the Lord hath wrought for thee, therefore be thankful, and make thy thankful acknowledgement with the Psalmist, Psal. 115. Not Psal. 115. unto us, but to thy Name give the glory. And then desire God, as he hath by his mercy brought thee to the Kingdom of grace, so by his power to preserve thee to the Kingdom of glory. And desire Christ, as he by his quickening Spirit, hath made thee partakers of the first Resurrection to the life of grace; so to make thee partaker of the second to the life of glory. FINIS. DEATH IN BIRTH; OR, THE FRUIT OF EVES TRANSGRESSION. GEN. 3. 16. Unto the woman he said, I will greatly multiply thy sorrow, and thy conception. In sorrow thou shalt bring forth children. REVEL. 12. 2. And she being with child, cried, travailing in birth, and pained to be delivered. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. DEATH IN BIRTH; OR, THE FRVITE OF EVES TRANSGRESSION. SERMON XXXVI. GEN. 35. 19 And Rachel died. IT is a statute law of God, that all, both men, and women must die. The causes for which it pleased Almighty God to leave the bodies, even of his dearest children All men must die. under the power of Death, to be returned to dust are many. First, for the manifesting his truth, according to that ancient threatening mentioned, 1. To manifest God's truth. Gen. 3. 19 Genesis 3. 19 Dust thou art, and to dust thou shalt return. Secondly, for the manifestation of his power, that by death, he may translate his chosen servants to life. Sin it was that 2. His power. brought Death into the world: and God will show his strength in this, that Death shall be the utter abolishment, even of that very thing which brought it first upon us, and made us all liable to it. If there had not been Sin, there should not have been Death: and now God will, that in those that are his, the Kingdom and being of sin shall utterly be destroyed; the head of Goliath shall be cut off with his own sword, and sin shall be extinguished by that which itself first procured. Thirdly, God subjects his children to this course, that by it, 3. Our benefit by Christ. they may the better conceive what inestimable benefit they reap by Jesus Christ. When they do think upon death, as it is an enemy, they cannot choose but fear it; Nature affecting a continuation, and preservation of itself, cannot choose but loath and abhor it. Now then, if Death being changed be so fearful; well may we conclude, that it would have exceeded in terror, if it had continued as at the first it was; that is, a gate and passage to everlasting torment in hell fire. If the very sight of the Serpent affright us now the sting is out, what would it have done, if the sting had still remained? Hereby then Almighty God would have us learn, how deeply we stand engaged to him for his mercy, who by his Son Jesus Christ hath freed us from so great misery. Lastly, the law of Death seizeth upon the very elect children 4. To cōforme us to Christ. of God, that they may be thereby made conformable to their head Christ: He was as the wheat-corne, which except it fall into the ground and die, abideth alone, Death was his passage, the same must be ours also. The way of the tree of life is kept with the blade of a sword shaken, under the stroke whereof, we must first come, before we can hope for any entrance into Paradise; as we see here it is said of Rachel, she died. And Rachel died. I will not stand upon any division of the words, but will (God willing) unite them together at this time, in this discourse. I conceive it is not altogether impertinent in the handling of these words of my Text, to show you the occasion of Rachel's death; what she was, and for what she stands recorded in the sacred Scriptures. Rachel was one of Laban's Daughters, and one of the Wives of jacob. Questionless, she was a good woman, though in somethings faulty: But the imperfections of the holy people of those times, are neither to be blazed abroad (as though we took pleasure in discovering their shame,) nor to be followed neither; as though by their doing this or that, were a sufficient plea for us; that were to draw blood, not milk out of the breasts of the sacred Scriptures, and is a thing, which for my own particular were the cause never so just, I do from my soul abhor and detest. First of all then, she is recorded to have been fruitful, by Rachel wa●… whom jacob had two sons, joseph, and Benjamin; and by her, 1. Fruitful and Leah his other wife, God accomplished his promise that He made to Abraham, that his seed should be as the stars of Heaven, which teacheth us that The fruitfulness of the wife, is to be reckoned as a blessing, and to be earnestly sought by prayer from Almighty God. It is that blessing which God promiseth to the man that fears him, and puts his trust in him; That his Wife should be as a fruitful Vine, and his Children they shall stand as Olive branches round about his table, Psal. 128. 3. And in the precedent Psalm, Lo, Children Psal. 128. 3. are an heritage from the Lord, and the fruit of the womb are his reward, happy is the man that hath his quiver full of them. In former times, barrenness was accounted for a shame and reproach. When God would punish Abimilech, about Abraham, and Sarah his Wife; it is said, that he closed up all the wombs in the house of Abimilech, Gen. 20. 18. And when God would bless jobs last days more than his first, he gave him seven sons, and three daughters, as an Gen. 20. 18. addition to his happiness, and as so many emblems of his grace, and favour towards him. In the rehearsing of the lives of the Fathers before the Flood, you shall find, especially in Gen. 5. sundry times thus, such, and such a one lived so many years, and begat Gen. 5. sons and daughters. What was the blessing upon the first couple? was it not this, be fruitful, and multiply? Gen. 1. 28. What blessing gave the friends of Rebecka at her departure? was Gen. 1. 28. it not this, be the mother of thousands, and millions, Gen. 24. 60. What was the manner of God's blessing the jews after their return Gen 24. 60. from the captivity? was it not this, that their streets should be full of boys, and girls? Zech. 8. 5. This being so, it may serve for a two fold Use; First, it discovers the wretchedness of their fault, who grudge and repine at the increase of children as a burden. Some there are that prescribe to God how many children he should bestow upon them, and would set him down a stint, that they would not by any means have him exceed; which argues a most miserable, and a most faithless mind: For whence is this fear of increase before it come? and whence is this repining at it when it is come, but from some distrustful opinion or other, that they conceive either of their inability to maintain them & c? Let me say to you, beloved, of your children, as our blessed Saviour said of his Disciples touching themselves; they are of more value than sparrows, yet the Lord feeds them, together with the young Ravens that cry; how much more will he give supply to those creatures that are stamped with his own Image. Neither is it only a reward and blessing upon the rich that they are fruitful, but it is even a reward and blessing to the poor, that they have children: for it is specified in Psal. 107. 41. that God Psal. 107. 41. will make them a family like a flock of sheep; and comfortable it is, that they shall have a family like a flock of sheep, because this may well be intended; they shall prosper and thrive with a little maintenance, as sheep will grow fat, albeit the leas are but very short. Secondly, it serves to direct all that desire this blessing of increase, that they may know of whom to seek it; it is God that must make thee fruitful like Rachel; it is he that makes the barren to dwell with the family, and to he a joyful mother of Children. There are five special keys that God reserves in his own power. The first, is the key of the Rain; the Lord shall open his good treasure, and the Heavens to give Rain to the land, Deut. 28. 12. Deut. 28. 12. Secondly, the key of food; thou openest thy hand, and fillest all things living with thy plenty, Psal. 104. 28. Psal. 104. 28. Thirdly, the key of the grave; he bringeth down to the grave, and raiseth up again, 1 Sam. 2. 6. 1 Sam. 2. 6. Fourthly, the key of the heart; it is said Acts 16. 14. the Lord opened the heart of Lydia. Act. 16. 14. Fiftly and lastly, the key of the womb; God remembered Rachel and opened her womb, Gen. 30. Abraham therefore being Gen. 30. 22. childless, he makes his moan to God. Isaac prayed to God for his Wife, because she was barren. Hanna, samuel's mother, poured out her soul to God in hearty prayer, when she had no child. As also Zacharie, and Elizabeth, the Parents of john Baptist. This is the true course, first to God, and then to the means. Rachel was in a passion, and she cried to her Husband, give me Children or else I die; but nothing of all this prevailed, till she sought it of the Lord, and then she was fruitful, that is the first. Secondly, it is recorded of her, that she was not only fruitful; but that with this fruitfulness of hers, there came an increase of God's people; she built up a great part of Israel: and what else were the Isralites, but God's peculiar people? A right christian indeed is called a true Israelite; and the elect are termed by Saint Paul Gal. 6. 16. the Israel of God: So then hence you may infer, Gal. 6. 16. that The desire of having Children, must aim at the increase, and enlargement of God's Church. This is a blessing indeed, when the wife by her offspring builds up Israel; not Babel; Bethel, God's house; not Bethaven, the house of iniquity. This was the desire of holy people of old, when they prayed that their children might be as Corner-stones, couched into the walls of the Temple; meaning thereby, that they might grow into the Temple of the Lord, to be a habitation of God by his Spirit: Blessed is the man saith the Psalmist, that hath his quiver full of them: it is of such children, that are as the arrows of a strong man. Whence it follows, that they must have more in them then nature: for arrows are not arrows by growth, but by Art: so they must be such children, the knottiness of whose nature, is refined, and reform, and made smooth by grace. Ishmael the son of the bondwoman had twelve sons, and all Princes in their Nations; but what did all these titles of dignity do them good, as long as they were out of the promise? Questionless Hanna's drift in desiring a son of God, was that out of her might come one, by whom God's glory might be advanced among men, therefore she vowed him to the Lord all the days of his life. The Angel told Zacharie that he should have joy and gladness at the birth of his son, why? Because he should be great in the sight of the Lord, and filled with the holy Ghost, and Luke 1 50. turn many to the Lord, Luk. 1. 50. He that begets a fool, that is, an ungodly irreligious son: for that is one of Solomon's fools, he gets himself sorrow, and the father of such a one shall have no joy; but he shall be his very calamity, and his mere vexation. It is a rule set down in Scripture, that whatsoever is done, should be done to the glory of God: therefore our desire of having children must aim at this, that out of our loins may come such, by whom God's glory may be promoted, and the number of the godly increased in the world. Thirdly, she is recorded to have yielded in all willingness, 3. Obedient. and readiness to the desire of her Husband: When jacob was warned by an Angel from God, to return from Laban to the Land where he was borne; he made his wives acquainted with the matter, and discovered to them his whole intent and purpose: they forthwith gave him this yielding, and respective answer; Whatsoever Gen. 31. 11. God hath said unto thee, that do, Gen. 31. 11. The like is to be seen in Sara, she was no hindrance to Abraham in his removal from his own Country to Canaan; no, nor at such time when she was ignorant whether he went: she was no hindrance to him in the speedy circumcising of his son; No, nor she did not go about to hinder him, in the very sacrificing of his son. Out of all doubt, if she had been a clog to him in any of these respects the Spirit of God would never have concealed▪ it, because the wrestling with her unwillingness, and gainsaying had been a strong evidence of Abraham's faith, that the Scripture is very careful to set out to the full, for his credit and our instruction. There are two Women storied in the Scripture above others as examples of God's judgements upon the untowardness of Wives, not joining with, and encouraging their Husbands in good doing. The one is Lot's Wife, whose love no question was a great delay to Lot in his departure from Sodom, that when she should have gone on with her Husband in haste to the place which was appointed for their refuge without looking back, she drew behind still, lingering after her wont home; but what was the issue? she was turned into a Pillar of salt. The other was Michal the wife of David, when she looked out, and saw David dance before the Ark, she despised him in her heart, and was so far from approving his zeal, that when he returned, she entertained him with a frump, saying to him, What a fool was the King of Israel this day: but what was the issue of it? a punishment was inflicted on her for her fault, that she had no child all the days of her life, 2 Sam. 6. 23. 2 Sam 6. 23. I remember a policy of Saint Paul, in his Epistle he wrote to Philemon: he writes to him for the re-entertainment of a runagate servant that he had begotten to God in his bonds, and for the better effecting of it in his inscription, he not only writes to Philemon, but joins with him philemon's wife; To Philemon our Philem. 1. 2▪ dear beloved, and to our beloved Appia, Philem. 1. 2. Wherefore was this? For nothing else I believe, but to warn her of her duty, that when the receiving of Onesimus was manifested to her Husband, as a needful duty, and a thing pleasing to Almighty God, she should not put in her spoke to withstand the motion, but further it by all the means we could. It was to this end that the woman was created, that she might be a help to her Hueband in all honest offices, to join with him, to encourage him, to provoke him, and assist him in the performance of them. Fourthly and lastly, to omit many other things recorded of 4. Her death. her, that I might here relate to you, and to come to that that more nearly concerns this present occasion, it is said of Rachel, she died in travel. God had commanded jacob to rise, and go up to Bethel, and dwell there: he obeyed, and erected a Pillar in the place where God talked with him: thence he journeyed a little further to Ephrath, and there Rachel traveled, and had hard labour: in the sufferance of which, which might be some ease, she received a great deal of comfort from her Midwife, who bade her not fear, for she should have this son also: but it came to pass as her soul was departing: for she died, that her son's name was called Benoni, that is, a son of sorrow, as we see verse 18. Who can express the woe of that day? and the bitterness of that loss to jacob? who was now bereft of his dearely-beloved Wife, by the fruit of whose womb he had reaped such increase of blessing? before, the children had the care of two watching over them; now only of one, and that such a one as was not accustomed to interest himself in training up young Children, but left it to her, and she took it from him. O death void of mercy, and respect of persons! that she should die, it was some grie●…e to him, but that she died in travel, that did most trouble him, and increase his grief. And well might he style their son Benoni, the son of sorrow: for it was indeed a sorrow to them all: to her, to him, to their issue, to their friends, and acquaintance, to their servants, to all that knew them, or had any relation to them. But jacob will not exceed the bounds of Christianity, he was at the last comforted: he refers himself, his children, his infinite, and almost insupportable loss to God Almighty's pleasure; from him she was received, and to him he is content again to return all. The mourning, and lamenting that he made on her behalf it could not recall her again: all the tears he could shed for her, were of no force or power at all to make her alive; too much sorrow might happily endanger his own life, and then he should highly offend against Almighty God. Patience and Christian fortitude were the only remedies left him, and these he resolves on. Let us learn hence as long as the world lasts, to know that worldly comforts whatsoever they be, and howsoever we may esteem of them, they are subject to change. Love with unfeignednesse what may be so loved, but take heed you love not too much, for fear the taking of that away from you, that was so dear loved of you, make you fall into impatience, and sin against God. Let us so love that we may think of loss, if it stand with God's pleasure; but yet let us so love, that we esteem it no loss if he please. Let his good will, and pleasure evermore moderate our affections: so happily we shall enjoy the thing beloved, a great deal longer. But if we exceed in lamenting, were we as just, and righteous as jacob, God will be angry with us for it. Not only thy dearest Wife, but thy dearest Child, thy dearest friend; whatsoever is most dear to thee, shall then feel the stroke of mortality, that the heart may be taught to wish for eternity, crying heavily, and sighing with a mournful voice, with those words of the Preacher, Vanity of vanities, all is but vanity. There is a threefold punishment inflicted upon all women kind in answer to the three sins committed by our Grandmother Eve. First, because she gave too much credit to the words of the Serpent, telling her, that both Adam and she should be as Gods, knowing good and evil▪ therefore it was pronounced presently upon her, that her sorrows and conceptions should be multiplied. Secondly, because against the express command of Almighty God; she did eat the forbidden fruit, therefore it was pronounced against her, that in sorrow she should bring forth Children, every time her hour was at hand she should hardly escape death. I need not enlarge myself you all know it to be too true; nay sometimes, and that ofttimes too, it costs your lives: an example we have here in the Text in Rachel, and in our deceased Sister here before us, and many others. Thirdly, and lastly, because she was a seducer of her Husband; therefore for a punishment, all your desires ought to be subject to your Husbands, and by the warrant of the Scripture they must rule over you. Death is a debt to nature and must be paid: there is no avoiding of it, no putting it off, when GOD thinks it fit, it is infallible to all, in respect of the matter, and end: though in respect of the time and manner many times it be divers. Some die when they are young; some in the middle of their age, and some live till they be very old. That for the time. Some die of Convulsions, some of Dropsies, some of Fevers: and to be short, some in Childbed; as Rachel here did, and our departed Sister. But of what disease soever they die, that is nothing: die they must sooner or later, of this infirmity, or that it is no matter which, when it pleaseth God; Let a man make what show he can with all his glorious adornations. Let him have rich apparel, and disguised linen; and sercloth, and balm, and spices, let him be enwrapped in lead, and let stone immure him when he is dead, yet the earth his original Mother will again own him for her natural Child, and triumph over him with these, or the like insultings, he is in my bowels, returned to his earth. This body returns not immediately to heaven, but to the earth; nor to the earth neither as a stranger, and altogether unknown to him, but to his earth, appropriate to him as his own, his familiar friend, and old acquaintance. To conclude, we are sinful, and therefore we must die, we are full of evil, and therefore we must go to the grave: we have sins enough to bring us all thither. God grant they be not so violent, and full of ominous precipitations that they portend our sudden ruin? portend it they do, but O nullam sit in omnia, etc. I am loath to be redious. He should not be tedious that reads a lecture of mortality. How many in the world since this Sermon first began, have made an experiment, and proof of this truth, of this sentence, that man is mortal; and those spectacles are but examples of this truth; they come to their period, before my speech. My speech, myself, and all that hear me, all that breath in this air must follow. It hath been said we live to die; give me leave a little to invert it, let us live to live, live the life of grace, that we may live the life of glory, and then though we do die, let us never fear it, we shall rise from the dead again, and live with our God out of the reach of the dead, for ever, and ever. So much for the Text at this time. To declare unto you the cause of this present assembly would be altogether superfluous, the dumb oratory of that silent object, doth give you to understand in a language sufficiently intelligible, that we are now met to perform the last rites and duty that we owe to the memory of our dear Sister here before us. And Christian charity hath been so powerful in all ages, that it hath been retained as a pious, and laudable custom at Funeral solemnities to adorn the dead, with the deserved praises of their life: not for any pomp or vainglorious ostentation, but that God's glory here may be for ever magnified, by whose grace they have been enabled to fight a good fight: and that the surviving may be encouraged to run the same course, when they behold them discharged of this tedious combat, and crowned with a crown of glory, and immortality. This Sister of ours was borne in this parish, and hath lived in it some thirty four years, or thereabout, eighteen years a single woman, and sixteen years a married Wife; of whom though upon my own knowledge I can speak but little, yet having credible information from others, with whom she had long, and private intimacy of many years' acquaintance, I must, and will speak. That which I told you was recorded of Rachel, that she was fruitful in procreation of Children, may in a great measure be spoken of her: for if the Scripture account bearing but of two children fruit: certainly it will make an extraordinary fruit in bearing of twelve, which she did. It is a certain token of a true, and faithful servant of God, to frequent his house, to pray unto him, to praise him in his Church earnestly; to labour to be instructed in his will out of his Word, then, and there, read and preached to them: all which evidences of a good Christian were found in this our Sister. For her constant coming to Church, I myself can now speak upon my own knowledge, I have seriously, and strictly examined myself, and I profess ingenously before God that knows my heart, and you that hear me speak, that I cannot call to mind, that ever she missed coming to Church twice a Sabbath day since I came, which I would be heartily glad I could speak as well of others of this Parish, as of her. For some of them have got such a fisking trick up and down, to go to other Churches, as if there were no rellishable food at their own, that I fear at the last they will come to none at all, I pray God they amend this fault. It was a virtue in her that deserved commendation, and it is a vice in them that deserves reprehension. When she was in God's house, she did not as too too many do, employ her time in sleeping, or some such ill course: but I ever observed her to listen very diligently, and attentively to what was delivered, for the nourishing of her soul. I confess I do not remember that ever I saw her take any notes in the Church of Sermons that were preached: for it seems she did it when she came home: for since her death, going to her house, accidentally I met with a book of hers, wherein she had written many texts of Scripture with notes: the day when they were preached, and the persons by whom, most of those which I have preached I saw and perused, and others of strangers that I myself have heard: these qualities are not to be passed over in silence, but are worthy of your serious imitation. Neither did she think it fit barely to set them down for her own instruction only: but what she heard upon the Sabbath day that she constantly practised upon the week days. She catechised her children in those points; spending, some time in training them up in the knowledge of God, and putting them in mind of their duty to him in whom we live and move, and have our being, by repeating God's word delivered, by hearing them read God's word printed, and by singing Psalms, and hymns, and spiritual songs. That she was a most provident, and careful Wife, and a most indulgent, and loving Mother, all that knew her can best testify, and some of them have informed me. And this let me speak, and I have it from the mouth of some, that perhaps did not think I would have mentioned it at this time, and would have had it concealed, but for reasons best known to myself, I hold it very fit to relate: she was ever held to be of a most sweet nature, and of a very loving disposition; that she was very charitable, and inclined to relieve the poor; It is likewise testified of her, she was liberal always; but more liberal now then usually, having had a consideration of the hard and needy times: to which end, as if she had prognosticated her own death, she laid by some money (according to that ability that God had blessed her with) for the relief of the poor. Let no man censure me for speaking these things I do: for if I should not have given her, her just, and deserved praises; some that now hear me, and knew her from her cradle, might justly have censured me for too much remissness. Thus for her life. As for her death, I can say little touching it. It pleased God, not to give her any long time of sickness, but to take her away; though not unprepared, yet on a sudden with a short warning. When her bitter pangs first came upon her, she called to her Husband, and desired him to join with her in hearty prayer to Almighty God, that he would be graciously pleased to extend his mercy towards her; that he would be pleased to let her live longer, that she might repent of her sins, and beg mercy at his hands for them, that she might amend her life. And if he would not grant this for her, yet for those many poor Children that were young, that she was to leave behind her: she desired him to be a careful Father over them all: she prayed to God devoutly to send a blessing both upon him, and them. Much she could not then speak, because of her pains, that now began still to increase upon her. When she was in the extremity of her labour, he being absent (as it was fitting) she sent down to him, to desire him to pray to God on her behalf, that he would ease her of those grievous pains, and preserve her in the great pain, and peril of Childbirth. The propitious God it seemed heard him, and granted his request: for presently to the thinking of the standers by, she was well delivered. Not satisfied with this, having received so great a blessing from God, she sent down again to desire him, to give God thanks for her safe delivery. But God, that had determined to take out of this miserable life, quickly turned that hope of the standers by into a fear, and suddenly she changed: which perceiving, as long as she was able to speak, she cried, Lord Jesus have mercy on my soul, Lord have mercy on me, Lord pity me poor miserable wretch: and when she could not speak, she held up her hands to heaven, as desirous to make her peace with that God, whom she knew she had highly offended. I make no question, but God hath translated her from the valley of tears, to the Mount Zion, of blessedness: whether God of his infinite mercy bring us all. FINIS. THE DEATH OF SIN, AND LIFE OF GRACE.. EPHES. 2. 1. And you hath he quickened, that were dead in Sins and Trespasses. LONDON Printed by john Dawson, for Ralph Mabbe. 1639. THE DEATH OF SIN; AND LIFE OF GRACE.. SERMON XXXVII. ROME 6. 11. Likewise reckon ye also yourselves to be dead unto sin, but alive unto God, through jesus Christ our Lord. THe intent of this Chapter, is to take off an abuse of the Doctrine of the Coherence. Gospel, which publisheth the free Grace of God to great sinners. The Apostle had said in the latter end of the 20. verse of the former Chapter, where sin abounded, Grace did much more abound. From hence some did infer; that therefore under the Gospel they might take liberty to sin, the more their sins were, and the greater they were, the more they should occasion God to manifest his abundant Grace upon them. This the Apostle answers in this Chapter, and he answers it two ways; First, by way of detestation. Secondly, by way of confutation. By way of detestation in the first verse, and part of the second, What shall we say then, shall we continue in sin that Grace may abound? God forbid. Secondly, by way of confutation; the argument whereby he confutes it, is by a necessary consequence of our justification; that is, our sanctification: these are so inseparably united together, all that are justified, are sanctified. And upon this ground, the Apostle frames two arguments to confute this error, taken from the two parts of sanctification. The first is from our mortification, from the third verse, to the end of the seventh; and the argument runs thus. Those that are dead to sin, cannot sin that Grace may abound; but all that are in Christ, are dead to sin, therefore they cannot sin that Grace may abound. Now that all that are in Christ are dead to sin; he proves by their union with Christ, testified in Baptism, and by the effect of that union, which is conformity to Christ; that as Christ was dead for sin, so they are dead to sin. The second argument, is taken from the second part of our sanctification, which is our quickening to a new life; and that he handles in the 8. 9 10. verses, and that argument runs thus. Those that are quickened by Christ to newness of life, cannot sin that Grace may abound: but all that are in Christ, are quickened by Christ to newness of life; therefore they cannot sin that Grace may abound. That all that are in Christ are quickened to newness of life; he proves in verse 8. If we be dead with Christ, we believe that we shall live with him still by our union with Christ, whereby there comes a conformity to Christ in his resurrection, as well as in his death. And from these premises, he infers by way of application, the conclusion that is here in the words of the Text I have now read to you; likewise reckon ye also yourselves dead unto sin, but alive to God, through jesus Christ our Lord. As if he should say, do not rest yourselves satisfied in the bare knowledge of these things, in the discourse of them in general, but bring them to particular application, make the case your own; what we say of death to sin, and of newness of life we speak to you, if ye be in Christ; therefore you must make account of it to be your case, likewise reckon ye yourselves dead to sin, but alive to God through jesus Christ our Lord. We see now the coherence of the words with those that go before, and the main intent and scope of the Apostle in the Chapter wherein we might note divers things. The first is out of the very connexion, that by virtue of the union of believers with Christ, there is in them a conformity to Christ. They Observ. 1. are made like unto him; he had said before, that Christ died, and rose again; likewise reckon ye yourselves like him in this. Every one that is in Christ, is conformable to Christ, and made like him. Then again secondly, we might note hence this also, that Rectified and sanctified reason, ever concludes to God, and for God. Reckon ye, make account, conclude this, so the word signifieth, reason thus, conclude thus; as it is used Rom. 3. 28. We Rom. 3. 18. conclude (saith the Apostle, where the same word is used) That a man is justified by Faith without the works of the Law. So, conclude this, rest on this conclusion, do not make it a matter of conjecture, and opinion only: but when you consider things wisely, when you weigh things seriously, you shall see great reason to infer those things, from these premises that God would have you infer. Therefore whatsoever reasoning is against the Word, whatsoever disputes the minds of men uphold against any truth in Scripture, it is but the reasoning of corrupt reason; If reason were sanctified, it would conclude as 2 Cor. 5. We judge, if one died 2 Cor. 5. for all, than they that live, should not live to themselves, but to him that died for them. When men come to deal judiciously, and advisedly, when they come to conclude of things wisely; they will conclude then, that what use the Word and the Gospel would have them make of any truth, that they will make of it, Likewise reckon ye, judge thus. Thirdly, we might note hence thus much also, that The best and most profitable knowledge of the Scriptures, is in applying it Observ. 3. to a man's own case, and person, and condition. Reckon ye also yourselves, saith the Apostle; make account of thus much, that this is a truth concerns you in particular. Judge yourselves so far profited by the Word you hear, as you can make good application of it to your own estate and condition. Whensoever men come to hear the Word, they come to hear somewhat that concerns themselves: therefore whatsoever we say befalls them that are in Christ; apply it yourselves, and make account this is my case, if I be in Christ. Fourthly, hence we might note thus much also, that When a man is in Christ, there is a real change. Observ. 4. There is an evident change from what he was, before he was in Christ. For so the Apostle reasons; now you are in Christ, there is such a change, as from death to life, there is a mervellous great change in you. If there be not this change in you, neither are you in Christ; and all the hopes you build on of being in Christ, they are without a foundation, they are upon an imaginary Christ, not upon Christ that is yours indeed. If you be in Christ, let it appear in a change; let us see how you are changed since you were in Christ, from that you were before: for this make account of, conclude thus much for yourselves; that all that are in Christ are changed. But five, and lastly, he expresseth wherein this change consisteth; and he makes choice of such terms as are most acquisite, Doct. 5. There is a change in all that are in Christ as from death to life. and fit for his purpose. He would express this spiritual change, and mark what expressions he useth to manifest it by; no less than life, and death. There is such a change when you are once in Christ, from what you were before; as there is between a man that was dead, and is now alive; or a man that was alive, and is now dead; and this is that, that I will insist now upon, wherein note these particulars. First, the Analogy and proportion, the aptness, and fitness of the terms, wherein the Apostle expresseth the spiritual change of those that are in Christ; how fitly they may be said to be dead, and alive. Secondly, it is observable in what order the Apostle expresseth these first dead, and then alive. Make account that the work of Grace in the effectual change in your hearts, it proceeds in this order. First you are dead, and then alive; dead to sin first, and then alive to God. Thirdly, note the certain connexion of these two together; so there is not only a certainty in the object, but a certainty in the subject too; not only a certainty that those that are in Christ shall live: but it is certain to you, make account of this, make this conclusion for yourselves, build on it, know it for yourselves, as he said to job; it is certain if you be in Christ, you are dead with Christ, and you shall live with Christ, make account of this. Lastly, the efficient cause of this great change expressed in these terms, it is jesus Christ our Lord: make account of this, if you be in Christ, there comes a virtue from Christ, an effectual working of Christ by his spirit in your hearts; such a powerful work as will conform you to Christ dead, and to Christ risen; that you shall be dead to sin, and alive to God: not by any strength in yourselves, or any excellent endowment in your own natures, not by any natural inclination and ability, but through the virtue and power of jesus Christ our Lord working in you. Thus you have the Text opened. We will speak first of the Analogy and proportion, the agreement between the metaphors here used, and the things expressed 1. The analogy between spiritual, and natural life and death. by them. That which the Apostle would express, is, that there is a marvellous spiritual real change, in all those that are in Christ, from what they were before. Now let us see how fitly it is expressed in these words, that he saith you are dead to sin, and alive to God; that he chooseth to express it by life and death. Had it not been fit to have said thus much; you are changed in your dispositions, in your inclinations, in your intentions, in your actions; you are changed in your conversations, you are other kind of men in the inclination of your hearts; you bring forth other fruit, you lead other lives than you were wont to do? But he expresseth it here yet more fully; that is, by that that includes all these; and if there be any thing more may be added, it includes that too, ye are dead and alive. Then we will consider, First, generally, how death, and life, express the state of them that are in Christ. Secondly, consider them in their particular application; how death expresseth the first part of a man's change in sanctification, and life the second part. First, we take them in general, and let this be the point, that A man that is indeed effectually changed by virtue of his union with Christ; he hath such a change wrought in him, as in a dead, and living man; as in life, or in death. Now, first take it in general; you know life, and death, they imply, first a general change; when a man is alive, or when a 1. In General. man is dead, there is not a change in some part only, but in the 1. A General, change. whole: So it is here, when a man is effectually changed from what he was, by virtue of his union with Christ. A member may be dead, and yet nevertheless the man alive; but if the man be dead, there is a general change that goes throughout, it possesseth every part, every member; so that now there is no member of him, but death rules in it, than he is a dead man. So it is in this, when a man is dead spiritually, there is not a change in some particular actions only, in some particular opinions only; there is not an alteration of some of his old customs only; but it is a general change, so it goes through the whole man. It is a change in the understanding, he judgeth things otherwise then he was wont to do. And there is a change in the will; the inclination of it is to other objects than he was wont to be inclined to. And thence there is a change in his intentions; he propounds other ends to himself than he was wont. So there is a change in respect of the whole; the Word is the rule of all a man's actions. There is a change from particular evils, from one as well as another; that when any thing is discovered to him to be a sin, to be a transgression of the rule; he is turned from it. So likewise, when any thing is discovered to him to be a duty, agreeable to the rule according to the will of God revealed in his Word; he is a vessel of honour prepared for it: and that is it the Apostle especially means, when he compares them to vessels, and he describes them thus; they are vessels of honour fit for the service of their Master, prepared for every good work: So that now as the Apostle saith, there remaineth no more conscience of sin. That is, there remains not now any sin to cleave to the conscience to defile it, to cleave to the conscience so, as a ruling enemy would do, that would take away all true and perfect peace; all boldness, and access to the throne of Grace, there is no such conscience of sin. This making conscience of every sin, is that that frees conscience from being defiled in that sense with any sin. So much for the first. Well, secondly it is expressed by death, and life, to show the orderliness in the proceeding of this change. When a man is 2 The orderlynesse of it. changed by the efficacy and working of Christ to whom he is united; it proceeds in such a manner, as the change in death or life. You know death, or life, begin within first; it begins in the inward man, in the heart first. And as in natural death, or natural life; there is a dying first of the root, and a quickening first at the root: So likewise in spiritual death, or life; it is an orderly proceeding, it begins first within. Our Saviour Christ gives this direction; First make the inside clean, and then all will be clean; against the hypocrisy of the Scribes, and Pharisees, that looked more to outward actions. So this change, it is not only a mere civilising of a man, a conforming of him to that society he converseth with in outward actions; but renewing of a man in the spirit of his mind, Rom. 12. 2. So the change begins from within. Rom. 12. 2. Hence it is, that first he is good, and then he doth good, according to the speech of Christ, make the tree good, and then the fruit will be good, we will not stand upon it: you see the Analogy, and agreement holds between these two in general. Now we come to take them apart more specially: First, how 2. The Analoin particular. this being dead to sin, agrees with that change that is in a man that is in Christ from sin; Reckon this, saith the Apostle, make account of this, that you are dead to sin: that is, now there is such a change and turning from your evil courses, from whatsoever it is that is truly and properly called sin in Scripture, you are changed from it. Now in whatsoever sense a man may be said to be dead, in that sense a man in Christ is changed from sin, there is somewhat in his change expressing that death. Now there is a threefold death, A Civil Judicial Natural Death. Death, three fold. We begin with the judicial first, as Gods great Work begins 1 judicial. in the judgement. There is a judicial death: so one that is alive now in respect of natural life, may yet be said to be judicially dead, when he is dead in sentence; when by the Judge he is condemned to death, when he is adjudged to die. So reckon ye yourselves dead to sin; make account of this, that now in your judgement there is a sentence passed out against sin, that it shall be slain, that it shall be mortified; thus your judgement stands, and thus you lookeupon it, as a thing dead in sentence; and that is the first. It is that in Ezek. 36. 31. saith the Lord, When I shall be pacified to thee, this shall follow upon it; thou shalt judge thyself worthy Ezek. 36. 3. to be destroyed, for all thine iniquities and abominations. When God is reconciled to a man, which is as much as to say, when a man is in Christ: for by Christ we are reconciled to God, this follows upon it, that man comes now to judge sin to be a deadly thing, to judge sin to be dead, and to judge himself worthy to be destroyed for it. He looks on sin as it should be looked upon, his opinion is right concerning it: he accounts it an iniquity, a thing against that rectitude, against that equity, and righteousness wherewith man was once endowed in the Creation; and from which so far as he swerves, so far he is plunged into death. As you know that curse was denounced against man when he sinned he should die: so he cannot look upon iniquity, upon that that is contrary to that righteousness wherein he was made, but he looks upon it, as on death itself, and a deadly thing; he looks upon it as upon an abomination. That look as persons that sinned capitally were an abomination to the Land, and people among whom they sinned; as the Scripture speaks of murderers, and the like; the land was defiled if the sentence of death were not executed; so it is here in the opinion and judgement of a man that is in Christ, he accounts this the greatest defilement, that his soul remains so far polluted and defiled, as there is any life left in sin. That is the first thing, reckon this then that sin is dead immediately; that is, that you now come to pass (as Judges do) a sentence of death against sin: and that howsoever a Malefactor be not naturally dead, when he is judicially dead; yet he is in an order to it, the next thing that follows will be to be cut off. So it is with sin, when a man comes to judge himself for his iniquity, worthy to be destroyed for his abominations, this is the next thing that follows, he will not rest, till that be slain and subdued, till that Mallefactour be condemned to death, and cut off and took out of the way. Here is the first thing, herein this change is like death. Secondly, there is a civil death too; so one that lives naturally, may be dead civilly; so one that is under the subjection and 2. Civil power of another, such a one is dead civilly. The civil Law accounts any one that is under subjection to be Civiliter mortuus as they speak; that is, he is in that sense not accounted among living men, he is one dead, because he is not annimated, and acted by his own will, but by the will of him that rules him: so reckon ye yourselves dead, saith the Apostle. Make account that when you are in Christ, sin is no more to be ruler, and commander, to act, and animate, and quicken you to obey its lusts, that you should beacted, and animated by it, that as soon as sin tempts, you should obey presently: make account in this sense you are dead to sin, that is, sin is dead in you civilly, it hath not a ruling power; it comes not now as one that hath power to sway all before it: that is it the Apostle saith in this Chapter, sin shall not have dominion; You have a new Master, a new Lord, you are no more under the rule and dominion of sin, that is the second. Thirdly, there is a natural death, as well as a judicial, and civil 3. Natural. death, so things are said to be dead naturally, two ways, Imperfectly, Inchoate. Perfectly, Consummate. Natural death imperfect, and but begun is this, as when there 1. Imperfect. is a great blow given, with an axe to the root of a tree, whereupon certainly it will wither, and die, and be made altogether unfruitful for the time to come: though for the present it have leaves upon it, and though for the present all the fruit that is on it be not quite shaken off, yet now the tree is said to be dead, because there is a blow given at the root, whereupon it will wither and certainly die. So a man is said to be dead, when he hath a deadly wound given him, though he be not now dead; though he may stir, and live after, and perhaps do some hurt to him that wounded him; yet he is dead, because he is irrecoverably wounded, every one that looks on him will say he is dead. So as soon as a man is in Christ, by virtue of his union with Christ, there is such a blow given to the root of sin; not in the judgement only, but in the affections also; so as it never recovers its strength again, to bring forth fruit in that abundance as before; and it always withers, and decays more and more, till it be quite removed. Now, as it is in this case with a tree; will you know when it is dead? take it in the Spring. All the trees in Winter seem to be Simile. dead: but come in the Spring, and in Summer, and then if a man see there are no leaves, if he see no fruit upon the tree, now he concludes it is dead indeed: because it brings not forth fruit in the season of fruit. So, take a man, when there is an occasion, an opportunity, to turn to folly; when upon deliberation and judgement, he may consider of that opportunity to manage it for the service of sin, it will appear now if he be dead, he will not in such an occasion yield, but at such a time especially resist sin, at such a time he will not bring forth the fruit of sin. Look what the Spring is to the tree, that is occasion to the sinfulness of man's heart. Indeed when sin takes a man upon disadvantage, upon unequal terms that he deliberates not, and considers not what he is doing: as David saith, I said in my haste; then many times sin prevails, and binds him, as a thief doth the master of the house hand and foot: yet nevertheless when he well weighs, and considers things, at such a time it will appear that sin is dead. Thus you see how fitly the terms hold to express the change of a Christian, his judgement is right, he condemns sin as death, in the purpose and covenant of his heart whereby he is bound to God, he disposeth it from its dominion and rule, that what it doth now is as a thief by stealth, that surpriseth a man in his sleep; And it hath its deadly wound, whereupon it withers, and decays, and at last in the sight of all men, and at such a time, when if there were any life it would appear, at such a time it shall appear that sin is dead. Thus you see the first expression opened, the change from sin by death; you are dead to sin. Now take the second expression, you are alive to God, that expresseth Newness of life expressed by life in three respects. the second part of sanctification, that is, the quickening of a man to newness of life. It is with thee now, as with one that was dead, and is alive, there is such a change in thee. And how is this expressed by life? Thus; in three respects this change is fitly expressed by life. The first is this, you know life it consists in the union of a man, 1. The principle of life. with the principle of life? when there is a union between the body, and the soul here is life. Now though there are bodies, and spirits, yet the bodies live not by those spirits, except they be united with them: therefore when the soul is separated from the body, the body dies, and the man is said no more to be alive: so here in this sense, when there is a union between the soul of a man, and the principle of spiritual life, than there is that change wrought, whence he is said to be alive. Now the principle of spiritual life is only Christ: so you see here in the Text, you are alive to God through our Lord jesus Christ, when there is a union between Christ and you. And how is that? It is by an influence from Christ into the soul, and that is the mighty work of the Spirit of God, as you see joh. 6. 63. It is the Spirit that quickeneth, Joh. 6. 63. saith our Saviour. The great work that is wrought by the Spirit in quickening a man, is the work of Faith. Now I live, saith the Apostle, by faith in the Son of God, that died for me, Gal. 2. 20. Now when there is such a union between Christ and a man, than Gal. 2. 20. he lives; there is such a change in him, as there is in life. Therefore beloved, this change is not in any that profess the knowledge of Christ, and have not yet union with Christ. It is not enough that a man be called a Christian: it is not enough that a man profess that he hopes to be saved by Christ; It is not enough that a man go on in some external actions as other Christians do, unless that he doth, and that he is in any spiritual action, it be by virtue of his union with Christ, that it be by life received from him by a quickening virtue flowing from him to every member, that is expressed, joh. 15. 9 by the branches in the Vine, they are quickened by Joh. 15. 1. union in the Vine, cut the branches from the Vine, and they die, and wither. So it is with men, let them be in the Lord's Vineyard, yet if they be not united with this Vine Christ, they are but dead men, dead in trespasses and sins, Ephes. 2. 1. that is the first. Ephes. 2. 1. Secondly, this change is expressed by life in another respect: for look as in life there is not only an union with the principle of 2. The actions of life. life, but besides that, there are those living actions, and operations that naturally flow from that union in every living creature: so in spiritual life, there are spiritual actions, and operations that flow from every man that is thus united to Christ. As every thing is in being, so it is in working: take a natural man, he doth natural actions, by virtue of a natural life. Take a worldly man, he doth live, (as a man may say) in worldly actions, by virtue of that worldly principle that is in him. So take a spiritual man; what is the reason he delights in spiritual things? His delight is in the law of the Lord, as David saith, and in that Law he meditates day and night. What is the reason his delight is in the Saints; and the more spiritual any one is, the more he delights in them? the reason is this, because he lives a spiritual life, therefore he doth actions agreeable to that principle with which he is united; therefore by this you shall know it. Thirdly, there are certain properties in life that hold in this 3. The properties of life, Appetit●…. too, and we will instance but in two. First, wheresoever there is life, there is a natural appetite, and desire after all means that may preserve that life. Wheresoever God gives life to any creature, he gives also a desire to that creature to preserve that life it hath, which is the best state of being. Now, it is so with a Christian, all his desires are to preserve spiritual life, and to increase it: he rests not in what he hath, but labours to be more yet, and to do more yet, to know God more, to love God more, to serve God better; to live more fruitfully, more profitably among men. He delights in the actions of spiritual life: therefore he would strengthen those habits by all actions, and industry, and endeavour. As newborn babes, saith the Apostle, desire the sincere milk of the Word, that ye may grow thereby. No sooner is there life in a newborn babe, but there is a desire to nourish that life. You see there is a natural appetite even in the very trees, that thrust their roots down into the ground, to draw moisture below from the earth, by an instinct to preserve that life they have in the stock, and in the branches. So it is in every man that hath a spiritual life, he puts forth with all industry for all spiritual helps, according to that strength he hath for the preservation of his spiritual life. That is the reason why they are not content, in the abundance of all outward things, when they want spiritual helps: and that is the reason that they are not satisfied, nor solace themselves in dead, worldly, company; that is the reason their hearts rest not in things below; because these are not the food of their spiritual life; these are not the things that preserve that life that is in them. Secondly, as there is a desire of the preservation▪ of life, so there is a desire of propagation, and transfusion of it to others, 2 Propagation. as much as may be. So you see those things that have but a metaphorical life (as we may say) that are said to live by way of allusion, and metaphor, as the fire in the coal, when it is said to live in the coal, it is for this reason, because it is apt to kindle another. It is so in a Christian, wheresoever there is spiritual life, there is a desire to communicate it with as many as it can. And this you see in all the servants of God, Philip calls Nathaniel, joh. 1. 44. when he had gained the knowledge of Christ. And the Joh. 1. 44. woman of Samaria goes to call in the City when she had gained the knowledge of Christ. When a man himself is united with the principle of life, when he lives in Christ, he desires that others may live in Christ too; and this desire, and endeavour to gain many to Christ, it appears in their place, and relation. A Christian master that lives a spiritual life, will labour that his servants under him may live the life of grace with him too. A Christian Father will labour that his children may live to God, as well as himself: a Husband will labour to draw his Wife to Christ as himself is drawn; and every one, father and friend, and acquaintance, as much as in them lies, by any advantage and opportunity that is put into their hands, they will draw others to Christ because there is life in them. And this is not done out of faction, out of a desire to make their party strong, as many in the world desire to strengthen their party: but as in living things there is a natural desire to convey that life to others. Parents beget not children out of faction to increase the party, but out of a natural affection to convey the natural life they have to others: so Christians, that they do is out of spiritual affection, out of simple love to the salvation of others: out of a naturalness in their disposition, to endeavour that all may belike them. As the Apostle Saint Paul wisheth, that all that heard him were like him except those bonds. So much for that: you see how fitly the Apostle useth these terms of life, and death to express the change of one that is in Christ, when he turns from sin to God. Now we come to see the order wherein the Apostle expresseth them, make account of this, conclude of this, that you were The order. dead, but are alive. First, you were dead to sin, and then alive to God. These certainly are knit together, but they are done in order: so we join both those points in one, and that is thus much, that All that are in Christ, he works in them by his spirit in this order, they Observ. Men first die tosin, and then live to God. first die to sin, and after live to God. These two are inseparable, but yet they are joined in order, that first men die to sin, and secondly live to God. The Scripture expresseth this in fit similitudes. Ephes. 4. 22. 24. saith the Apostle there, Eph. 4. 22. 24. Seeing you have put off the old man, that is corrupt through deceivable lusts, and put on the new man, that after God is created in righteousness, and true holiness: Here is the order, there is not only an effectual change, but this is wrought in a method, first putting off and then putting on. He seems to allude to apparel there, that as a man that is clothed with rags, he puts not on ornaments, and robes, till he have put off his rags, as it is Zach. 3. Zach. 3. when jehoshua came before the Angel of the Lord with filthy garments, with vile raiment, saith the Lord, take away those rags, and put upon him change of raiment. Just thus God deals in the conversion of a man, in the change of a man that is in Christ, he takes away his filthy rags first, his love to sin, he is no more clothed with them as he was wont; he accounts them not ornaments as they were wont to do, but filthy clouts, to which he saith, Get ye hence; he detests them, and then he is clothed with raiment, than he expresseth the fruit of holiness and righteousness. Another expression there is, Ephes. 5. 8. Ye were Eph. 5. 8. darkness, but now ye are light in the Lord, walk as children of light. There is not only a change of apparel; that is, from rags to robes, but of your state and condition: you were in darkness, now ye are light. Mark the order, from darkness to light. That look as it was in the Creation, first darkness covered the face of the deep, Gen. 1. all was without form, and void, and Gen. 1. then God said, Let there be light: so now, first there is a removing of the darkness the soul was held in, and now ye are light in the Lord: so they come to walk as children of light. Well, this is is the expression of it in Scripture: let us see the ground of it in reason. It must be so that in this order God proceeds in this effectual change: first to turn men from sin, and then to GOD; first to die to ●…inne, and then to live to God. The first reason shall be taken from our union with Christ; Rom. 6. 4. 5. 6. We are planted into Christ, saith the Apostle, Rom. 6. 4. 5. 6. By being planted with Christ, there grows a similitude between Reason. 1. From our union with Christ. Christ and us. We are baptised, and buried by baptism, saith the Apostle into his death; and we are raised and quickened, saith he, by the resurrection of Christ: that like as it was with Christ, ●…o it is with us; He was dead, and raised, so we are first dead to sin, and then alive to God. Secondly, it must be so from the nature of contraries, for these two things are contrary one to another: there is an immediate 2. From the contrariety of them. opposition between them; so as there must be a removing of the one, if there be a possession of the other; and there must be first a removing of the one, before the other can be in the soul. As you see in sickness, and in health; there must first be a removing of sickness, before the body be in a right state of health. And as in life, and death this is the order; they are brought first from death to life, and then one necessarily follows the other: as life necessarily follows upon the removal of death, and health, upon the removal of sickness. Thirdly, it must be so; or else if both these were not, and in this order wrought: what difficulty were there in the life of a Christian? what singular thing were there in a Christian, above any man in the world? Every man in the World doth outward actions; if there were not such a change as from death to life, there were no difference at all, where were the difficulty? The Scripture saith, The way is narrow and strait that leads to life, and few there be that find it: what narrowness or straightness were there in the way to life? if there were no more but thus, that a man might settle upon some actions of Religion, and so be effectually changed? If this were all, what great matter were there in Religion? what need Agrippa stand out in the midway? what need he be but half persuaded to be a Christian? he might easily be persuaded to be a Christian, if he might hold his Heathenism, and be a Christian too. What need Faelix tremble, to hear Paul dispute of righteousness and judgement to come, if he might be unrighteous, and a Christian too? What need the young man be sorry, when Christ bade him sell all and follow him; if he might hold all he had, and be worldly affected, and be a Christian too? what need any of the labours of a Christian? to what use were a power of godliness, spoken of in Scripture? What powerful matter were there in Religion, if a man might hold his sins, and yet be a Christian, and a believer, and be in Christ too? a drunkard, and yet be saved? a profaner of the Sabbath, and yet be in Christ? what great matter were there? it were nothing to be a Christian; nay who would not be one? What need Saint Paul expose himself to such watchings, and fastings, and sufferings, if he might have gone on in the way of the World, and yet be in Christ too? No beleved, it is anothergates matter to be a Christian, then for a man to hold his old customs, and ways, and courses, and yet hope to be saved too. Let no man deceive himself ●…th this, the matter of Christianity, it is a laborious work, Religion is a very serious thing. A man that indeed will be Religious, he must follow Christ's rule; first deny himself, and take up his Cross and follow him: what need a man deny himself, if he might hold his sins, and yet follow Christ? Well know this, the ground is clear, there must be a turning from sin, as well as a turning to God, if a man have union with Christ. Now to conclude, with a word of application; First, if it be so, It serves to convince us this day in the presence of God, the Use 1. Conviction. multitude of us now before the Lord to hear the Word, and profess our union with Christ, and yet there is no such matter. If we were united with Christ, there would be living to God, by virtue of that union with Christ. It is living to God in the course of our life, that gives us comfort of our union with Christ. Deceive not yourselves, we may say of many, as the Lord saith of Sardis, Thou hast a name to live, but art dead. There are abundance that have a name to live, but are dead: A man would wonder at it, that we should say to a Congregation of so many people; that there were few alive among them all: that the most whose eyes are now upon the Minister, and whose ears are open to the Word; yet they are but dead, they are not alive, though they walk, and though they speak and do the actions of a natural life; they live naturally, but are dead spiritually, they have a name to live, but are dead. The Lord tells jeremy, jerem. 5. That there was such want of jer. 5. good men in jerusalem, that he might go up and down the Streets of jerusalem, and not find a man. A man would wonder that the Lord should use such an expression; He might have said, he should not find a good man, a just man, a godly man; but not find a man saith he, as if he were not worthy the name of a man in the Streets of jerusalem, that was not appliable and conformable to Gods will. That a man should go in the Streets of London, and not find a man; that he should go into moorfield's on the Sabbath day, and see a multitude of dead Ghosts walking there; that he should go in the Streets, and see a multitude of dead persons sitting at their doors: that he should go up and down to the houses of men, and see a multitude of dead creatures talk of worldly things on the Lord's day: a man would wonder he should find so many dead men, eating, and drinking, and talking, and walking, and yet dead still. The Text makes it clear here, If we be not dead unto sin, we are not alive to God; there is no being alive to God, except a man be first dead to sin. Shall we come to the trial? Beloved, there we shall find among the many of you that hear the Word, many are dead in sin. What means the profanation of the Sabbath? what means the great neglect of Familie-duties? Come to your houses, there be not the prayers of living men there; there be not the meditations, and conferences of men that are spiritually alive in your Families; and shall we think you are alive? Come to men in their shops, and dealings, and see them dead in their worldliness, and covetousness; and shall we say they are alive to God? Alas beloved, go to the particulars of men's lives, you shall hear them speak the words of dead men, spiritually dead; in swearing, and cursing, and reviling, and blaspheming, and bitterness; and yet shall we say that they are alive? Look upon all the actions of men, it were an endless work; where we find dead works, we conclude there is a dead man: when men do the things that are the actions of a man spiritually dead, we conclude they are spiritually dead; the Holy Ghost saith so, for they are dead in trespasses and sins; therefore now let us come a little closer. There are abundance that persuade themselves that they are alive; therefore a little try your life, by your death to sin. What are your opinions, and judgements, concerning your own ways? those things that the Word of God condemns for evil: those things that out of the Word are preached to you day lie by way of reproof of sin; that are spoken to you by Christian friends, by way of admonition to bring you out of your sins, how do you take them, and digest them? are they pleasing to you, because they tend to the kill of sin? or are they distasteful, because they give you not rest in your sins? What; do you judge sin worthy to live, and yourselves not dead the while? It is a note of a man that is alive in sin, that hates reproof; that hates him that reproveth in the gate: he that hates him that reproves his ill works, he is not dead to sin, for he doth not judge his sin worthy to die. Again, come to your affections, what is it you delight in? When a man looks upon a thing that is dead, if it be indeed dead; the sight of it is terrible, and ghastly, and troublesome to him. When Sara was dead, though Abraham loved her dear in her life, remove my dead out of my sight? If sin in thee be as a dead thing, how dost thou look upon it? dost thou look upon it as a thing that thou art afraid of? as a thing that thou art the worse when thou seest it. When the objects and occasions of sin are presented to you, how stand you affected then? all that are dead in sin, take thought to fulfil the lusts of the flesh, as the Apostle saith, they delight in it, sin is sweet to them as job saith: but if on the otherside you look on it with indignation, loathing, and detesting, and abhorring sin, and yourselves for sin; than it is a comfortable sign of your death to sin. Again, when you do look on it, do you look upon it as a ruler, or as an enemy? for there is a great deal of difference. A thief may come into the house, as well as the Master of the house; but they come not with the like authority, nor with the like acceptance: the thief comes, but you know all the house sets against him, and never rest till they cast him out; and if they want strength, they cry for help: but the Master of the house comes in, and then all the servants are in their places to do him service, all take care to please him, and give him content. How entertain you the motions of sin? look upon your former ways, upon your former customs, and vanities; look upon your wont course of ill, and consider now whether there be an endeavour to satisfy the sinful inclination of your hearts? or is there a striving, and using all means to be rid of it? Do you make this your question to the Ministers you converse with, to the Christian friends with whom you consult in this case, how to be rid of such a corruption, how to get such a sin purged out? Is this the matter of your prayer to God? do you cry to Heaven for help, to get out this thief that is stolen into your hearts, this traitor that conspires against the glory of God, this rebel, that maintains a fight against the kingdom of Christ, do you so look on it? It is a sign you are dead to sin, or else sin is alive in you, and you are dead in sin. Thirdly, and lastly, consider your actions, consider your conversation; doth sin get strength, or is it weakened? For know that this is not the mortification of sin, that a man be never troubled with it more, that he never hear more of it, that he be never more troubled with the motions of sin, no? As a man that hath a deadly wound given him, it may be he more fiercely sets on him that gave him the deadly blow, then ever before; yet he falls dead at his feet after, so it is with the motions of sin: think not when sin is dead, by virtue of our union with Christ, that we shall not be tempted any more to sin, that you shall not have sin any more in you: no, it will be in you, and molest you; But what fruit do you bring forth? What actions do you? what strength hath sin? all the strife it hath, is but to disquiet, and disturb you, not to rule and command you as it was wont to do. It is a sign that sin is dead naturally, by way of incoation, it will die in the end, you shall hear no more of it at the last: and though it a great while disturb you, and disquiet you; yet this is your comfort you are disturbed, and you maintain God's quarrel against your corruptions, and fight against it; it is a sign it hath a deadly blow. Therefore let every one consider his estate, let no man deny himself his own portion: let him that is dead in sin, know that he is dead, and the wretchedness of that condition, eternal death begins in that death. And let him that is dead to sin, know that he is alive to God, and is among those that live in Christ, and shall be saved. A word of exhortation, and so I conclude. Doth this testify our life in Christ, that we are dead to sin? Then as you hope Use 2. Exhortation. for any comfort, or privilege, or advantage by Christ; labour to make this good to your souls, and labour to secure this evidence more and more, that you are dead to sin. There are none that hears me this day, but they profess they hope to be saved by Christ, and they look for no other name under Heaven to be saved by, but the name of Jesus. It is certain, but who will Christ save? they are such as whom he sanctifies; and will he sanctify such as by union with him are dead to sin, and alive to God? Then I beseech you make this good to yourselves, strive more, and more to kill sin; take this as a quickening argument, that you are in Christ, and therefore you must be conformable to Christ. Saith the Apostle, He bore our sins in his body on the Tree, 1 Pet. 2. 24. that we might be dead to sin, and live to righteousness: Why 1 Pet. 2. 24. did Christ bear your sins in his body upon the Tree? but for this very end; that as he died for sin, you might die to sin. Now that we may persuade you, know that it is upon special No loss in dying to sin. ground, you lose nothing, but get much by it; the more you die to sin, the less you lose by it. First, you shall not lose any thing that is comfortable, and good, you shall not lose life by it; nay indeed the more you sin, the 1. Not life, more you die; every sin is deadly, and mortal, every sin tends to your destruction, to the taking away of life, this is certain. Therefore look as a man when he is in a mortal dangerous disease, that every man concludes, if the disease prevail he will die; nay, it hath so far prevailed, that it will be the death of him: you need no more to persuade him to spend all his estate upon Physicians to cure that disease. Now the sins that you cannot endure should be reproved, that you cannot abide to reform; they will be death in the end, your eternal death, therefore labour especially against them: When we dissuade you from sin, and persuade you to purge out sin, we persuade you to your cure, to be free from your disease, to be free from that that will end in death. You shall not lose any rest and peace by it: the more you mortify 2 Not peace. sin, the more rest and peace you shall have; nay, the more sin rules, the less rest and peace, There is no peace to the wicked: but they are as the troubled waves of the Sea, that always foam, and cast up mire and dirt, as the Prophet speaks, such is the restless agitation of a man that goes on in sin, he is ever restless, and unquiet. Would you have peace, and quiet? get out sin that hinders all peace and quiet. Again, you shall not lose outward good things, not credit, 3. Not esteem. and name, and esteem. Nay, what dishonours you, and exposeth you to reproach, and shame, and obloquy, is it not sin? For, what is it that men are evil spoken of, is it not for this, and that particular evil? Do you love your name? avoid sin, sin will end in shame, it is the issue, the fruit of it. God will give you honour with his servants, nay, even in the hearts of the wicked. You know the more men strive to mortify their sins, the more the world reproacheth them ordinarily: but we must not judge what men do in their jollity, and in their passion; but what themselves do, when they are upon the wrack of a troubled conscience, upon their deathbed, oh then if they might die the death of the righteous, oh then they would they had lived the life of the righteous, or any thing then, if they had been like such a one whom they scorned. This gained esteem of john in Herod's heart. Again, you shall not lose your wealth, your estate: all losses of estate that are judgements, and punishments, they are but the 4. Not wealth. fruits of sin, you shall keep your estate, and keep it with comfort, as far as it is good for you, your sins provoke God, even to curse your blessings. You shall not lose your pleasure if you part with sin; nay, 5. Not pleasures. you shall gain pleasures. All sorrow, and grief of heart, and disquiet of spirit, that ariseth from terror of conscience, are they not hence, because of sin? Would you have joy, and pleasure unspeakable, and glorious? part from sin, that is the cause of sorrow. When we bid you part with sin, we speak to you to Sin a needless thing. part with a needless thing, it is a superfluity, as well as hurtful, superfluity of malice, what need one sin in the world? cannot you live, and be happy without it? cannot you live comfortably, and die blessedly without sin? Nay, is it not that that hinders your blessedness and happiness? The Angels in heaven they are blessed, because they are without sin: but those of them that sinned, they are reserved in chains of darkness, to the judgement of the great day. Adam in Paradise, in the state of innocence; he was blessed, he was without sin: but as soon as he sinned, he was cast out of Paradise; and a Cherubin set with a flaming sword, to keep the way of the Tree of life, that man should not come at it. You yourselves, the best comfort, the best peace, the best evidences you have, are those that do arise from your hatred of sin. Therefore do but consider how needless a thing it is. Can you got any thing by it? can you live a day longer, or an hour more happy? can you be a whit better by it? If you could enjoy any present good by sin, there were somewhat to be pleaded: but what is it? you get a little wealth by unrighteousness, is it gain? job saith, their belly shall be filled with gravel. If a man fill his belly with gravel, what hath he gotten by it? you will get that that you must cast up again: you get that that one day you will wish you had never known: as Israel when they turned to God, they should say of their garments of silver and gold, that they had made for their Idols, Get you hence. So every worldly man that raiseth his estate by unrighteous means, the time will come that he shall wish all the money that he hath gotten were in the bottom of the Sea, that he had never known what a penny, or a house, or apparel had meant, that he hath gotten, or made, or appropriate to himself by any unrighteousness whatsoever. What use is there of it? And will you lose your souls for that that is nothing? and will you lose heaven for that that is needless? and eternal happiness for that that will not do you a moment of time, not a little present good, not a little present ease, not a little present comfort? But lastly, the great benefit that redounds by it, that is spoken 2. The gain by death to sin. of in the Text, it is that you shall live, and live to God. The more you die to fin, the more you shall live to God through Jesus Christ. Now we come upon a strong motive to persuade you to set more heartily against those evils that are daily reproved, the more you die to them, the more you shall live to God. Suppose the work of repentance be a hard task, suppose it should be somewhat painful; suppose it be something that vex and disquiet the natural spirit of man: as there is pain in repentance, and mortification of sin, yet nevertheless if you may get eternal life by it, is it not worth the while? Consider what you do for natural life, suppose a member of the body be gangrened, that it is in danger to be spread over the whole body, and the taking away of natural life, the loss of a hand, and the loss of any member, though it be never so useful, rather than the body shall be in danger, and a man deprived of life, you will lose a useful member: and when you have done, you do it but in hope to preserve life: for you are not sure when you have cut off that member to live a day after: but yet because it is possible, because it is the way to natural life: and yet if you have that life granted, suppose for term of years, as Hezekiah had for fifteen years, yet it is but a natural life, a life full of misery, a life exposed to many vexations and disquiets, a life that hath so many troubles in it, that men in the best estate of health wish sometimes that they were dead, through disquiets, and troubles, and yet for the preservation of a troublesome life, if you were sure of that, you would lose a member. I know when we come, and speak of renouncing your former ways, your covetousness, and profaneness, and pride, and vanity, and wickedness in any kind, we speak of cutting off of hands, of members of the body, they are so dear: therefore Christ saith, If thy hand offend thee, cut it off; if thine eye offend thee, pull it out; it is better to go to heaven with one hand, then to hell with both. This I say, I know you apprehend it a hard lesson, there is no life, no Christ, without such a death to sin. Yet it is a truth, and a necessary truth for you to know, and therefore consider it, and that seriously what you lose. If we come and persuade you to cut off some useful member, yet you yield to that for a natural life: you will cut off a hand that is as useful as any member of the body: but we bid you cut off superfluous members, those needless members, the members of sin that will be your death. We would have you but to be rid of the Ulcer, that is all we would have you deprived of, to preserve spiritual life, and to live to God. If I were to speak for a natural life, it were but temporal, it were but upon conjecture: but we speak for a life upon certainty. When we persuade you to die to sin, that you may live to God; we assure you that this will certainly follow on it, you shall live to God, if sin die in you, and we speak not only upon certainty, but for eternity too, you shall do it for eternitietoo, you shall do it for eternity: it is not a life that ends. Nay, we speak for a life wherein there is true happiness, that hath no mixture of misery to make you weary, but a life that hath perfect peace and joy: a life that hath blessedness begun, and shall have blessedness perfected in heaven: this life we persuade you to live. Consider now what we say, if there were more, you shall live to God the more you die to sin, Skin for skin (saith job) and all that a man hath he will give for his life: but if it be such a life as this, to live to God, a spiritual life; what? to live as the Angels do, that live with God to live as the Saints in Heaven, that live in the fruition and sight of God, wherein they are blessed! such a life we persuade you to. A life infinitely above this, if this life had all the contentment the earth could give it, it were not worthy to be compared, though a man might live a thousand years in the confluence and abundance of all prosperity, it were not to be compared with one moment of the happiness of the spiritual life that we shall live in for all eternity with Christ. Now consider, take things, and compare them together; here is such a particular sin that I was given to, to pride, to covetousness, to profaneness, to wickedness of this sort or of that sort, if I go on in it, I die eternally, I lose God, and heaven, and my soul, and happiness: what shall I get by this when I have done it? I gratify Satan, I destroy my soul, I have lost myself and am undone for ever. And what a madness is this for a man to venture the eternal ruin and destruction of himself, and that for a thing of nothing, for that that will make him miserable now, and more miserable eternally. Consider, and know to whom I speak, I speak to yond that have heard the Word, and many times received the Sacrament. What did you when you received the Sacrament? was it not a pledge to you of your interest in Christ, and of your union with him? and that Christ is as truly united with you, as that you ate and drank? Now let it appear, make you account, whatsoever you were before make you account, reckon ye, go not by guess and say, I hope it will be better with me than it hath been; no, but reckon, conclude, make account, I must be another man, I may not be what I was, I must leave those things that are ill; I must apply myself to another course; Indeed I walked in a way of enmity to the ways of God, in estrangement from God, in worldly wicked ways, but it must not now be so, I must make account now that Christ is mine, I am now dead to sin, and therefore dead to sin, that I may live to God: if there be any life of grace in me, it will appear by my death to sin. I must must make account of this, I must do this, and this is the best way of making a right use of the Sacrament. Why are men as bad after the Sacrament as before? because they reckon not, they make not account for themselves, that they are dead to sin. Make account you have received life from Christ, and you must act that life, and now set yourselves to it, reason with your own hearts, why do I thus, and thus? As Ezra reasons, Ezra 9 13. Lord, Ezra. 9 13. since thou hast kept us from being beneath for our iniquities, should we sin more? So consider, hath the Lord kept me from hell, and admitted me to his Table, where he hath spoken peace to me, he hath spoken reconciliation in Christ, shall I return to sin against him? certainly he will be more angry now then ever he was before: the sins that I commit now, will be greater than all the sins I have committed hitherto; for now I sin against more grace, and against greater mercy: for God hath again renewed the Covenant of peace, whereas he might have cast me off for my former breach, and shall I provoke him again? hath the Lord washed me, and shall I defile myself again? God forbid. Reason with yourselves, I must not be as I was: it is not for me to do as others that know not God, and that are not in Covenant with God, or as I was wont to do before; I know what it is to bind myself in covenant, to receive the Sacrament, I must be in another fashion, and course of life, than ever I have been. Therefore when temptations come to sin: for you must not think to be rid of all motions, and temptations to sin: and whensoever there comes new temptations, not to conclude you have received the Sacrament in vain, say not so, but rather say, now comes the trial; this is that whereby God will try what fruit comes, of the cost and pains, and mercies he hath bestowed on me; here is a messenger sent for fruit. If I can withstand the commands of sin, and resist the motions, and look on it as a hateful thing, I make it manifest that I am indeed dead to sin, as the Scripture saith here, reckon that you are dead to sin. Therefore as when a man is delivered from being a Galleyslave under the Turks, and his ransom is paid: if his old Master come, and command him to the Galleys: he saith no, my ransom is paid, I am free, and I will not any more be a slave. So reckon thou art no more to be such as thou wert wont to be: for now reckon yourselves, saith the Apostle, if you be in Christ, that you are dead to sin, and alive to God, through jesus Christ our Lord. FINIS. HOPE'S ANCHORHOLD; OR, THE HELMET OF SALVATION. HEB. 6. 19 Which Hope we have as an Anchor of the Soul both sure and steadfast, and which entereth into that within the veil. ITHES. 5. 8. Let us who are of the day, be sober; putting on for a Helmet the Hope of Salvation. LONDON. Printed by john Dawson, for Ralph Mabbe. 1639. HOPE'S ANCHOR HOLD OR, THE HELMET OF SALVATION. SERMON XXXVIII. 1 COR. 15. 19 If in this life only we have hope in Christ, we are of all men most miserable. I Will not detain you with the argument of this Chapter; nor in the Coherence 1 The scope. of this Scripture. The scope of it (in a word) is thus much. If in this life, in this World, only, for the present we have hope and confidence in Christ, and the aim of our confidence, and the height of our hope reach no further, than we, we poor Christians; we the faithful in the World, we are of all men most miserable; yea, we are more miserable than any other men. The words contain in them two parts of a hypothetical proposition: The part●…. of which the first is an Antecedent (as we call it,) and the other is the Consequent. You may call the first, a Condition, and the last, a Conclusion. The Antecedent or Condition, is this; If in this life only we have hope in Christ; what then? then the Consequent or Conclusion is this; then are we of all men the m●…st miserable. But now against the Antecedent, there ariseth this Assumption to make up the sense, to make it perfect; But not in this life only have we hope in Christ (for that is the meaning of the Apostle,) therefore against the Consequent ariseth this Conclusion: Therefore we are not of of all men the most miserable, ●…y, we are not miserable at all. You see here are terms in the Text of great consequence; here is life, here is hope, here is Christ, here is men, here is misery, and here is all things almost that can be said, either concerning Heaven, or earth. Now mark, it is not said, If in this life we have hope, we are miserable; neither, if we have hope in Christ in this life, then are we miserable; not so: but if our hope be one●… in this life, and stick there, and go no further than so, than we are miserable. There are two Emphatical terms in the Text we must take notice of, and that is only in the former part, and most of all in the latter part: only in the former part, that straitneth, and restraineth our hope; most of all in the latter part, that enlargeth our misery: and so it may well, for when the hope is restrained to the present, there the misery may be infinitely enlarged. But not for the present is our hope; only for the present, ergo etc. I need say no more, it is the Text. I shall raise to you six several Consectaries, or Corrollaries, or Conclusions, that naturally arise out of this Scripture; and I purpose at this time to run them all through; it must be roundly, it shall be plainly; do you hear patiently. The first Assertion we make out of the Text, it is this, that The faithful are hopeful. The godly have hope; we have hope, that is taken for granted. The second, concerneth the object of this hope; and the Point is this, that Christ is the object of the Christians hope. We have hope in Christ. The third, is touching the time of our hope, and that is for this life; the Lesson is this, that This life-time, is our hope-time. We have hope in this life. The fourth is, that Hope in this life, it is not only of the things of this life. Not only of this life; for if in this life only we have hope: oh no, take that away, our hope in this life, is not only set upon the things of this life. If in this life only; not so. Fiftly, this life, you see how that standeth convertible with another term in the Text, with misery; showing thus much, that This life is miserable. The last is, that The faithful, the hopeful, they are not of all the most miserable, they are not miserable at all Then were we miserable, but the former being not true, that cannot be true. These are the six Points. Of which, to content myself with a touch of them as I pass along, and so only to present them severally unto you, I begin with the first, that The faithful, they are hopeful. 1 Conclusion. ●…he faithful are hopeful. We have hope, so are the words; Faith is the evidence of things hoped for, so saith the Apostle, Heb. 11. 1. And they that have access through this Grace, they rejoice in hope of the glory of God: they Rom. 5. go joined together. Hope is a constant expectation of the performance of such promises of God, as we apprehend out of his Word, by faith. For example. Definition of Hope. Faith, doth believe God's promises to be true; Hope, doth expect the performance of them according to that truth. By Faith, we believe God to be our Father; by Hope, we expect that he should show himself such a one to us. By Faith, we do believe eternal life; by Hope, we attend when this life shall be revealed. Spe, (as one speaks) what is it else, but perseverantia fidei, the perseverance of Faith. Faith is the Mother, Hope is the Daughter; the Mother is encouraged and comforted by the Daughter, as Naomi was by Ruth. Hence it is, that the holy Apostle Saint Peter, he ascribeth the 1 ●…et. 1. 9 salvation of our souls to our faith; saying, that the end of our faith, is the salvation of our souls: Well and Saint Paul, he assureth the Rom. 8. 24. same to belong unto Hope; saying, we are saved by Hope. So then, Faith saith, I believe these blessed promises of God to be true; and Hope saith, I see them, and I wait for the enjoyment of those things that are reserved formee: Thus Faith, and Hope, are woven one in another: Thus the faithful, are the hopeful: We have Hope. That's the first Point. The Use of this Point briefly, it shall be but this; First, to teach Use. us to seek and to find out this Hope in ourselves. And secondly to strive and to fight against some impediments that oppose themselves, and are hindrances of this Hope. First, thou must go and seek thyself, and search out and find, 1. Trial of Hope. whether thou hast this Hope in thee, yea, or no: and thou must be sure, that thou be'st so far from being a desperate pasthope, like Cain; that rather thou believe, and hope above hope, with Abraham; Rom. 4. 18. not presuming, but believing as he did Now then, how a man may know whether he have this Hope in him or no; I think he may find it out thus, in few words. There are divers temptations, and especially three of a man's faith; (not to enlarge myself further) in every of which, Hope if it come in and play its part, than it doth appear to be present, to be there. As for example. The first temptation, that is a kind of battery against the strong hold of a man's faith; it is the prorogation of God's promises; He is pleased to put them off longer, and to dispose of them many times other ways than we look for: Hereupon, we that are weak in Faith, we stumble at it; and we would hasten them on apace, though we know what the Prophet saith, He that believeth maketh not haste: But we are such faithless persons, that we hasten Isa. 21. 16. on too much; and would have God to come apace to make good his promises. Now when God defers these promises, if a man cometh in with his hope, and saith; The vision is yet for an appointed Hab. 2. 3. time, though it tarry, wait; for that that shall come, will come, and he will not tarry: and though the Lord doth hide himself, (as it is in Isa. 8. 17. the Prophecy of Isaiah) yet he will return again: If Hope will 2 Pet. 3. 9 prompt Faith, and tell it that the Lord is not slack as some count slackness, but he will make sure his promise in the end; then this is a manifest sign to a man that hath his faith thus supported, that Hope is present there. Here is then one search of it. Another time, there is another temptation that betideth a faithful man; and that comes to pass, by Gods appearing in a manner an enemy, by visiting him in his soul, by wounding his conscience, by setting him in a kind of sight of Hell, when he is distressed in spirit; as if God were now come out as a man of War against him, and would not have mercy upon him. Now if Hope can come in P●…l. 73. 9 and say, that God cannot forget to be gracious, nor cannot shut up his living kindness in displeasure; and therefore I will endure, and I will stay on the Lord, for He will appear, and He will have mercy Psal. 102. 13. upon Zion; I, when the time, the appointed time cometh, I will stay this time. If I say, Hope thus persuadeth the faithful man of this goodness of God that shall be revealed to him, here is a manifest sign, Hope is present. There is a third temptation that Faith meets withal, and that is concerning the mockings of men in the World, when they deride the profession of Christians and faithful men; and will say as those profane and profuse fellows in the Epistle of Saint Peter, Where is the promise of his coming? it is so long since his promise 2 Pet. 3. 3. was made, and yet there is none of his coming, Wilt thou still retain thine integrity? (right jobs Wife, as she speaks to him) job. 2. 9 wilt thou still retain thy trust? to what purpose is it? It is in vain to serve the Lord, (as those wicked ones speak in Malachi.) Mala. 3. 14. Now if Hope will come in and say, notwithstanding all these things, yet pass by bad report, and good report; be of David's mind, I 2 Cot. 6. 8. will yet be more vile before the Lord, that chose me before thee and thy 2 Sam. 6. 22. father's house; and I will stand it out, notwithstanding all the mockings of men. Here is a manifest sign that there is Hope. Thus you may seek to find this grace in yourselves; and you shall find it by many such kind of assaults, as these which Faith meeteth withal. Now as you are to find it, so you are to fight against the hindrances Use 2. of this Hope. And the hindrances of a man's hope, are sometimes slavish fear; sometimes an impatient spirit, and sometimes even Death itself, and that is a tedious affront indeed that Hope meeteth withal. First Fear, a kind of passion and perturbation of the spirit of a Hindrances of hope. man, that makes his grief begin, before his affliction comes upon him: this same Fear hath a great deal of painfulness in it. Where the fearful are, they are shut out with the unfaithful; and without 1 John 4. 18. Rev. 21. 8. shall be dogs, with those that are subject to this fearfulness. Now Hope cometh to a man and saith, Though I sometime be afraid, yet put I my trust in God, and therefore I will not fear Psal, 118. 6. what man can do unto me, I will not be daunted with any kind of slavish terror. Hold out thou that sayst thou hast faith, and be not afraid of the Arrow that flies by day, nor of the terror by night. Here is the hindrance of this hope taken away. Psal. 91. 5. Then there is an impatient spirit, that many times possesseth men. An impatient spirit, and a hopeful heart, they are both as contrary as can be; You shall have many a man so touchy, that he cannot endure any delay, he must have things come according to his own mind, or he loseth his patience presently. Oh but I will patiently Psal. 40. 1. wait for the Lord, saith hope. And here is the opposition that must be made for the maintenance of this hope against all kind of impatiency: In patience possess your souls. Luke 21. 19 1 Cor. 15. 16. The last hindrance, is death. The last enemy that shall be destroyed is death. We have many enemies in this world, our very life is a warfare; but amongst all the fightings and combats we meet with in the world, there is none comparable to this last single combat we must undergo with death itself; this is a terrible assault that betideth the hopeful, faithful man; to know that notwithstanding all his faith, and all his hope, and all his love, and all his patience, what grace or virtue soever he hath else, yet notwithstanding he must go down to the grave, make his bed in the Job 17. 13. darkness, and lie downe●… the dust; and when he hath fought all that he can, yet notwithstanding he must down, he must yield, he must take the foil, the fall in the body howsoever the soul escapeth. Now here is a kind of dismaidment of hope. But I will tell you how it is spoken of the faithful, and so of the hopeful. The faithful are said to endure as seeing him that is invisible: how Heb. 11. 27: do they endure? by the supply of hope: for this hope is it that makes the faithful against all hindrances to fight it out, so as that they would not be delivered, as it is spoken in the Epistle to the Heb. 11. 35. Hebrews. And shall death separate us from that we hope for? No saith the hopeful man, it shall not. Yea, so far he is from being unwilling to submit himself to this way, as knowing it to be the way whereby he cometh to that he hopeth for, as that he is very ready, and greedy of death: it is the way to that I hope for, saith he: therefore it is sweetly spoken of an Ancient, and you will acknowledge it to be a sweet sentence of that Father Saint Austin, He that desireth to be dissolved (according to that of the Apostle) and to be with Christ, Non patienter moritur, He doth not die patiently. Phil. 1. 23. See, here is a faithful, a hopeful man, and yet doth not die patiently: what would the Father say? He liveth (saith he) patiently, the very life he liveth putteth him to his patience; when he cometh to die, he dieth pleasantly; he goeth away with his hope, and his hope is full of immortality. And no more for that point. The nex thing I observe, is concerning the Object of this hope, and this is it, that Christ is the Object of the Christians hope. We have hope in Christ. 2. Conclusion. Christ the object of hope. Hear it in the general; hear it in the special. In the general, 1 Tim. 1. 1. Saint Paul he beginneth his Epistle with Christ our hope, Col. 1. 27. The riches of the mystery of God's grace to the Gentiles, is Christ in you the hope of glory. Here is Christ our hope, and Christ your hope, in the general. In the special: hear it in Saint Paul, hear it in the Prophets, and others. Saint Paul, to me to live is Christ, to die is gain; Christ Phil. 1. 21. is to me in life, and Death advantage; living, or dying, I am Christ's. I have hoped in the Lord, saith the Prophet David. And God is my Psal. 38. 15. Psal. 71. 5. hope, and hath been my help even from my youth. This is the general song of the whole Church, God is our hope; and therefore the Prophet jacob made an excellent Ejaculation in those blessings he gave his sons, when he said, Oh Lord, I have waited for thy salvation: Here was his waiting, his hope for the salvation of God, Gen. 49. 18. from the God of his salvation. And so, let him slay me if he will (saith holy job) yet notwithstanding I will still trust in him. Thus Job 13. 15. the faithful have hope, and their hope is in Christ. No more of it for the enlargement of it. It showeth to us in the first place this Note, that A Christians Use 1. wings do mount him above all means. What are his wings? his hope. Whether flieth his hope? It takes its flight up to heaven, to God, to the right hand of God, to Christ, there is his hope. So then he that hath this hope being poor, he flieth not to riches, for they make themselves wings, and fly away from him. Being weak Prov. 23. 5. he flieth not to the arm of flesh, for in man there is no hope, nor no confidence to be put in Prin●…s, in the Balance they are lighter than vanity Psal. 146. 3●… Psal. 62. 3●… itself saith the Psalmist. Being sick he flieth not to the Physician, he fleeth to these as the means, not to rest in them, to make it the main of his aim, the scope of his hope, he doth not fly thus to them, but he goeth to God that commandeth all, that worketh above all, against all and without all means, and sanctifieth all these means: Therefore well saith the poor man, God is my help; and the sick man, God is my health; and the weak man, God is my strength; and the blind man, Christis my light; and even the dead man, the distressed man, God is my life, & the good man, Christ is my Hope; and the happy man, Christ is my love. And so it is to Christ, that the wings of a man's Hope doth lift him up. This is the first, It showeth us that the wings of Hope that is in the faithful soul, lifteth him up above all means. No more of that. Secondly, observe in this object, the very Crown of a Christians Use 2. comfort, I say the Crown of all his comfort; and that cometh only from this object of his hope. For what is there in all the World that can comfort a man indeed besides this, much less compared with this? Begin where you will, when you have gone round about, you will conclude with that of the Apostle, I Phil. 3. 8. count all things but loss and dung, in comparison of Christ, and all things to be vanity and vexation of spirit, as the Preacher saith. Put Eccles. 1. the case thou art a sick man, or a sick woman, and I find thee much affected, afflicted, dejected, cast down in thyself; I would fain give thee some comfort now, I tell thee of the vanity of this present life; therefore being content, I tell thee of the hope of a better life; I tell thee of the joys that are to be revealed; I tell thee of the promises of God which he will make good to thee, if thou wilt trust in his mercy; I tell thee of all the sure mercies of David, as they are called: and all this while I have told thee nothing at Isa. 55. 4. all to comfort thee, till I come to this, the object of this Hope which I have in hand, and that is Jesus Christ, in whom all God's promises are Yea, and Amen; and till thou canst learn this lesson of 2 Cor. 1. 20. life concerning the Lord Jesus, thou hast learned nothing; come and learn this, and my life for thine thou art then happy: He is the Way, the Truth, and the Life, the Way, and Truth, and Life itself, john 14. 6. and whether shall I go from thee Lord? thou hast the words of eternal life. I have done with that Point, and so pass on to the third. Job. 6. 68 We have Hope; we have Hope in Christ; we have Hope in Christ in this life. This life-time than is our hope-time; that is it you learn hence. 3. Conclusion. This life-time is our hope-time; Here we have the seed of Hope, but the harvest of Hope, that is hereafter: when we shall have in re, what now we have in spe, as ordinarily we speak: when we shall have in possession what now we have in expectation: then there will be no more use of this Grace, there hope shall cease. Now it is indeed in this life time, that we sow the seeds of Prayer, that we plant the roots of Faith, that we water all of them with our hope: when our joy shall spring up, when the end and fruit of our faith shall come, when the possession of our hope shall appear; then we have done with hope, hope serveth no longer then, therefore it is now in this life. Hope shall end for the action of it (understand that aright) as Faith shall; but it shall never end for the object of it, that end shall last still, and rest ever. Now then in the interim, this is the Prophets, and this is the Princes, and this is the People's posse, I wait, and I wait too, and I trust the Lord over all: Now is your posse time as I may call it; now is the seed time, wherein we sow the seeds of love, of joy, of hope, wherein we sow the seeds of sobriety, and innocence, and chastity, and charity, and all manner of virtues whatsoever, now is the time. Is this so, then here is the issue of this plea: It is this; that Use 1. therefore now if ever, now or never, we must seek to see whether we have these seeds of Grace in us yea or no; We must get them, and we must set them, and we must see to them; both that they come up, and how they comeup, and how they come on. Now is the time when the special care must be taken concerning these seeds of Grace. If we will believe, we must believe now, for hereafter there will be no time to believe any more: If we will be children of Grace, we must be it now; for hereafter there will be no space for Grace: therefore saith the Lord, now, while he will be found, and he will be found of Isa 55 6. those that seek him; and seek him now, for now is the acceptable time, now is the day of salvation: when the date of this day, when the day of this life of salvation is down, is passed, then there is no more seeking, then there is no more finding; therefore if thou wilt be faithful, be it now; if thou wilt be fruitful, be it now, now we are the Sons of God; as if he should say, if we be not the 1 John 3. 2. Sons of God now, we shall never be. Is this so, add a further degree to this duty in the next place, and that is; when you have gotten these seeds in you, to examine Use 2. & prove yourselves whether they be there; not only so, but whether they abide there; not only so but whether they live there; and not only so, but whether they grow and live there: they must not only be, but they must continue there and abide; and they must not only be, and abide, but they must be alive there and not dead; and they must not only be alive, but they must thrive too, and not be idle: for if these things be in you, they will make you neither idle, nor unfruitful 2 Pet. 1. 3. in the work of the Lord. Hast thou Faith? be sure thou hast it, and then show me thy faith by the fruits of it, show me that it is not a dead faith, that faith cannot save thee, do not thinkit shall, for Saint james explodeth it for a Jest, that any Christian should think so. Hast thou love? look thou hast it, and let thy love abound; let thy love be love unfeigned, for as there is a work of faith, so there is a labour 1 Thes. 1. 3. Heb. 6. 19 of love. Hast thou hope? let it be steadfast, entering into that within the veil, as an Anchor firm and stable, so the Apostle saith. Hast thou knowledge? Look it be saving knowledge, sanctifying knowledge; such as will savour and season all the rest of thy knowledge: And let not thy knowledge be only so, but let it be growing too; let it thrive and prosper, get more to it, or else thou dost not husband the business well; thou must go (according to the phrase of the Holy Ghost in the Psalm) from strength to strength, as a good Soldier and Commander goeth from one watchtower to another, to see if all be well; Go from strength to Psal. 84. 7. strength, till thou appear before God in Zion. With this the Apostle Saint Peter concludeth his later Epistle, but grow in grace, and in 2 Pet. 3. 18. the knowledge of our Lord and Saviour jesus Christ: this is the duty of a Christian. Wilt thou have Christ to be the object, either of thy faith or hope, and wilt thou not grow then in these? Non progredi est regredi, Not to go forward, is to go backward; and not to grow the better, is to grow the worse. The contemplation of these two points should teach Christians, a Christian sedulity, to kindle, to keep that grace that is in them; and it should kill carnal security. 1. A Christian sedulity, a care, a strife, an industry, an endeavour to be Christians indeed, to improve their talents; Let every 1 Cor. 7. 20. man in that calling whereto he is called, therein abide; he must not give it out: Is Archippus called to be a Minister? then say to Archippus, Col. 4. 17. take heed to the ministry that thou hast received, that thou fulfil it; and so it belongeth to every man else to perform the duty and office of his place, and not to go backwards, but to use diligence, and endeavour for the increasing of his gifts, that he be not barren, not unfruitful in God's Vineyard. 2. It serveth on the other side to kill that carnal security that is in men. It is a strange thing to conceive, that Christians are grown to such security as they are, that they should be so supine and negligent in their services: I say it is a lamentable case; and I do wonder the more, that they should be taken with this kind of transgression, when I consider that saying of a Father, that there is security in no place: there is no security in heaven, nor in Paradise, much less in the world; in heaven the Angels fell; in Paradise Adam fell; in the world judas fell; judas, I he fell from the institution of the best School and Schoolmaster that ever was in the world; there is no manner of teacher comparable to him. Therefore, I say, mix with thy hope a certain fear, and be so far from a carnal presumption, as that thou maintain in thy self a holy fear of falling; for it hath so come to pass, that Saint Paul indeed was, what he was not, of a persecutor he became an Apostle; hope lies there-away: but judas was what he did not appear to be, and of an Apostle became an Apostate; fear lies there-away. And thou that hopest that of a persecutor, thou mayst turn an Apostle; fear lest by falling away, thou mayst of an Apostle become an Apostate, a persecutor. I will not stand upon these things any longer. I have passed three, the fourth Conclusion is, that Hope in this life is not only for the things of this life. 4. Conclusion. Hope is not for the things of this life. If in this life only we have hope, then are we miserable; as if he should have said, if in this life only, for the present, we had hope, and that the end of all our hope, and all our desire, were fixed upon the present world, than were we poor Christians most miserable; for none in the world are more despised, contemned, scorned; none more afflicted, troubled, grieved in their souls for their sins then they, always followed with outward fights, with inward frights, when other men enjoy the world at will: so that the scope of this Scripture is to say, that not for this life only have we hope in Christ; that is the very meaning; that the godly, the faithful, the hopeful, they have not their portion in this life; We know when this earthly tabernacle is dissolved, we have a building made with God, a house not made with hands, eternal in the heavens, whose builder and maker is the Lord; so speaks the Apostle to the 2 Cor. 5. 1. Corinth's. As for this life, if we should lay the foundation of our hope here, alas, they might rue their miserable case that so do; they might hang down their heads, that are godly, with shame and grief enough to themselves; but it is here they set up their hope, here they have hope, but it is hope here for another life; it is upon other things that their hope is fixed then are here below; it is for things that they look for, it is not for things that they see, for hope that seeth is no more hope, but if we with patience wait for the things that are not seen, this is hope, saith the Apostle, Rom. 8. So that this is a very plain case, and might be further cleared, and declared to us from the practice, and common opinion of all the Saints of God in all Ages, how they have hoped, and how that their hope was in God; that they should see the Lord, but where? in the land of the living: here they have a sight too, but the chiefest hope is on the Promise, and that is not for the things of this life only, but for the life to come; He that putteth his trust in me shall possess the land, and shall inherit my holy mountain; Isa; 57 13: their hope is in the end, that is of those things that they shall attain in the end of this life. The consideration of this Point, that hope it is not only for the Use. things of this life, may teach us to contend against death itself, which is one of the strongest temptations against hope, as I touched before, and to contemn and despise all the things of this life. It teacheth a man to strive and wrestle and contend against 1. death, why? because though a man do die, yet it shall not hinder his hope, it shall not hinder him from that he hopeth to attain. Death is the greatest amazement a man can meet withal in the World, but what can Death do? well may it take away from a man his life, but it cannot take away from him his love; well may it take away from him the action of his hope here, it shall cease, but it shall never take away from him the object of his hope, that which he hopeth for, it shall continue; well may it help him to it, but it can never hinder him from it: here is then comfort and courage in the very hour, and power of death. 2. A man learneth here to contemn, and to despise the things Use 2. of this life, specially if they be such manner of things as will come in comparison with their betters, when base things will compare with better things: in this kind of comparison now a man's hope should take him off, and not so much as suffer him to lean to any kind of reasoning that is made against his hope. Hope biddeth him not to trust, not to look to any thing that is in this life, because it doth not at all concern that which is the aim he hath. The very best things that be in this life, they are not worthy to be hoped for after; insomuch, that even death itself it may be counted a remedy, and not a penalty. God will have a man's life to be short, and death to come soon; because he will not have his creature worn out with a tedious misery, and transitory vanity; a vanity of misery, that is in this vain miserable life of mortality. I have done with the fourth. A fifth thing that followeth in the Text (that I may haste on) we have Hope, we have Hope in Christ, we have Hope in Christ in this life; our hope in this life is not upon the things of this life, for if it were in this life only, it were miserable. Our life is a misery; There is the fifth. 5. Conclusion. Our life is a misery. And this is a certain truth; and it will plainly appear to us in many passages; if we will believe either the Spirit of God, or the experience of the godly. I shall not need to stand to prove it: You will ask me, how it will be raised from this place? Thus, We are of all men the most miserable, because that we are mentioned amongst the number of those that are the more miserable; it implieth, that all the rest are miserable more or less: the very comparison that is used, doth manifestly declare unto us that there is a measure of misery to every man living: so then there is misery. 2 It appeareth out of the Text, because here and else where; you shall have man and misery made terms convertible: Man is named Enoch, and Enoch is misery: Man, and misery so joined together, that there is no pulling them asunder till death parts them, for then there is no more misery. 3 Because that misery here; our being miserable in this life, is mentioned even with the very best things of this life: the very best things that are in this life, and of this life, so long as they look to this life, I say they are styled miserable; but the best things, even Christ himself, our Hope itself; say what you can, here is Hope, and here is Christ in the Text, and yet notwithstanding here is misery too. Now than we reason thus; that if the best things in this life be miserable, than the rest are no better than so: that the best are no better, it is plain; because let us have what we would have in all the World, yet so long as we are here it is misery. If this be so, than we must come to the conclusion we have made, and that is Jacob's conclusion, Gen. 47. 9 Few and evil have the days of the years of my life been, it is jobs conclusion too, Man's life is full of misery: It is david's in the Psalms, Man's life is full of job. 14. 1●… labour and sorrow, it is soon cut off, and we fly away; our days come to an end as a tale that is told, they pass away as a shadow, and the beauty, the best of them, withereth as grass: It is solomon's, he was the Preacher, and here is his Text; all is vain, and vanity, Vanity of vanities, all is vanity, one thing and other, every thing under the Sun, our life itself, ourselves, so long as we are here we are under the Sun, he calleth all vanity: And saith the Apostle, This I say Brethren, the time of our life is short: And what is our life saith 1 Cor. 7. 29 Saint james? But a vapour that appeareth for a little while, and then vanisheth away; it is a vapour that vanisheth, a meoter of misery. jam. 4. 14. What shall we say of this now? (to speak it in few words home to ourselves,) somewhat may concern ourselves, and somewhat Use. as we respect and reflect upon others. In regard of ourselves, it may have this double Use. First to wean us from the World, Secondly to win us to the Lord. 1 To wean us from the World: The World considered in it 1. self is so full of misery, that there is nothing to be delighted in: there is so much bitterness, that I warrant it will wean any Child from it that is not a worldling, for he indeed is at his own breasts with his own Mother: But consider the World as it is in itself, and there is nothing in it, but true bitterness, and false sweetness, certain pain, and uncertain pleasure; tedious labour, and timorous rest; nothing in the World but vanity and misery: for saith Saint john, Love not the World, he that makes himself the friend of 1 John 2. 15. God, makes himself an enemy to the World. O you lovers of the World (saith Saint Austin) I wonder at you! O foolish men! who hath bewitched you? for what wrestle you? why do you strive and contend so much? what thing is their in the World that is worthy your labour? there is (saith he) nothing in the World but that which is foolish, and frothy, and frail, and false, and vain, and full of danger, full of disaster; suffer yourselves therefore to be weaned from the World. And yet notwithstanding all that we can say, we know there are some persons that will not be taken off from the World's breasts, they have a better opinion of it then so. Let such enjoy their own error till they run to ruin, and till their own overthrow take them off: Yet notwithstanding we know that which an Ancient hath, that to whom God is once sweet, the World must needs be bitter. 2 On the other side, the knowledge of this serveth to win us to the Lord; that as the one draweth us off, so the other may 2. drive us on. When I consider the mercies of the Lord, and the goodness of God in the land of the living: when I consider how infinite he is in his love; I am ravished in spirit, I am taken up in the mind, and taken off in the flesh; I have set my heart and affections on Heaven, and on heavenly things. And now when I think on the Lord, there is my hope, and there is my help; and there where my help is, there is my love, and there is my life, and there is my Lord, there is Christ at the right hand of God: He is the life of them that believe, he is the resurrection from the dead; he is the john 11. 25. right hand where there is pleasure for evermore, for there shall be no more pain, no more death; for the first things are passed away (saith Saint john in the Revelation) and all things are become new. Oh he that did but know the joys that are reserved for such as are received to the Lord, would soon be taken up from all conceits of the things of this life. Think you but of that great convocation house of Heaven, that high Court of Parliament, that great place of Majesty and honour, where all the spirits of just men made perfect are; where all the Saints departed live, where there are all the blessed patriarchs, godly Prophets, the glorious Apostles, the blessed Kings, and the goodly fellowship of Martyrs and Confessors; where there are the holy Angels, and Arch-Angels, Thrones, and Dominions, Seraphims, and Cherubins in those glorious Orbs; Where there is God, the blessed Trinity, the King of Glory, whose Glory is more than can be seen, be said, conceived to be; where the joy of the Saints is such as eye hath not seen, (no saith Saint Austin eye hath not seen, for it is no colour, nor ear hath not heard, for it is no sound; nor never entered into the heart of man to conceive, for the heart of man must enter into it; where all shall be filled with abundance of peace, so the Prophet: they shall not only taste and see how good the Lord is, but they shall be filled with abundance, and they shall drink out of the River running over with infinite and transcendent pleasures; where there gold shall be peace, and their silver shall be peace, and their land shall be peace, and their life shall be peace, and their joy shall be peace, and their God shall be peace, and the God of peace, he shall fill them with the peace of God; and that peace is it which passeth, which is infinitely beyond all understanding. Glorious things are spoken of thee, thou City of God; where the King is verity, and the Law is charity, and the State is felicity, and the Life is eternity. The comparing of these two things together, of this life's misery, and that life's felicity and eternity, would make a man sing and to sigh too. It would make him sing, I singing is in the Temple, and sighing is in the Tabernacle; singing in the Temple, Blessed are they that dwell in thy house, they shall be always praising thee; Psal. 84: here is singing: but sighing is in the Tabernacle, for while we are in this Tabernacle, therefore sigh we, desiring to be dissolved and to be clothed upon with our house which is from Heaven: for while we are here we cannot be happy, for this life is misery, This be spoken for ourselves. The second application of this plea is for others: seeing this life Use 2. is such a life of misery, and that life is such a life of glory and immortality; our present hap so base, our future hope so excellent: this should stay us and take us off from mourning for such as are departed, as if we were without hope of them. Hope is in the Text the principal thing, and to lament and mourn for those that are departed, we should be so far from it, as to rejoice in our spirits for the blessed translation of such into eternal rest from this vale of misery, I say we should rejoice in their very translation. What dost thou mourn and lament, and hang down the head, and all for loss of such as are departed and gone to rest with God? Oh but thou wilt say, thou art not heavy for their gain, but for thine own loss: but seeing thy loss is the less, and their gain the greater, why dost thou not observe a mean and a proportion in these things? I confess, it is very fitting both in Civility, and Divinity, and agreeable to the laws both of Grace, and Nature, that there should be mourning, especially in the house of mourning, at times and occasions offered in this nature, it cannot otherwise be. But for Rachel to mourn for her Children, so as that she would not be comforted; not but that she could have been comforted, but she would not, that is not well. But I say here is comfort in abundance, and here is that which must stay us from being transported with impatient grief; we must overcome all our grief with patience, with a blessed expectation of our own dissolution, for we must think we shall go to them, they shall not return to us; let us desire to be dissolved and to be with Christ, which is best for them, and for me, I and for thee too. Enough of the fifth Point. The last, (which I will but name, that so I may run through this whole Scripture at this time) is this, that The righteous and the hopeful, they are not miserable; they are not 6. Conclusion. The hopeful are not miserable. most miserable, not the most miserable of all, nay they are not miserable at all. How prove you that? By the force of the Argument here that the Apostle useth: for this being a part of an Argument, and an hypothetical proposition, he reasoneth thus: If in this life only we have hope in Christ, then are we miserable, but now for this life only we have not hope in Christ: he doth not set our rest there, therefore we are not of all men the most miserable. How prove you that? because the most wicked, the most wretched; so the less wicked, the least wretched; and the most righteous, the best blessed, and the least miserable. Not the most? not at all. Not at all? No, for as the outward prosperity of the wicked in this World is no true prosperity, so the outward adversity of the godly is no true misery: it is not such as doth destitute and dissolute a man utterly, but you shall have the faithful come off with hope, I and with rejoicing rather then grudging and repining at it; yea they joy in their sufferings, and at last are more than conquerors; and all this showeth then, that that they are far enough from misery. Well, the knowledge of this life's miseri●…, the knowledge of Use 1. our not being at all miserable th●… 〈◊〉 righteous; should teach all of us to be righteous, to be religious, to strive to be godly, if not for the love of virtue, and piety, and holiness, and such kind of Graces as all good Christians and godly persons should be, though there were no Hell to punish, nor no Heaven to cherish a man in; though there were no reward for the good, nor revenge against the bad: yet notwithstanding the love of virtue should constrain an ingenious Christian to strive after holiness and piety: but if not for the love of religion, let us do it for the fear of the misery that may befall us, which we shall prevent if we remember now our duties; that is to be godly, and to be righteous, for the righteous man is not, cannot be miserable. And then lastly, this shall serve to show to us, how it ought to keep off the World from judging rashly: there is a great obliquity, Use 2. and a perverse judgement in the World; men censure those that are in any kind of misery to be of all men the most miserable: whereas we know that this is no true misery on their part, for it is but outward, it is but temporal misery, it is no true real misery. And thererore this serveth to rectify the obliquity of such men's judgements; as do determine the godly to be in a miserable conditon, whereas the contrary is most true: for we count them (saith Saint james) blessed that endure. Do they endure to jam. 5. 11. the very death? Blessed are they that die in the Lord, for they rest from Reve. 14. 13. their labours: and who would not die here, that he may dwell with God there in rest? who that loveth, who that hopeth, would not be where his love, where his hope is? would not have what he hopeth for? Doth not the Lord say to his servant Moses, No man can see my face and live? Oh (saith a Father) let me die Exod. 33. 20. then! for I will die to see thee: who would not die for the present, to dwell ever where his hope is? If in this life we had only hope, than were we of all men the most miserable: but our hope is not only in this life of the things of this life; therefore we are not of all men most miserable, no not miserable at all. I have done with my Text: You see the occasion of our present meeting to Inter this little Child in Christian burial, the last service and duty we owe to deceased Saints: I cannot, and I know you expect not that I should say any thing of it. It is a Child of the Covenant, sealed in the Covenant, died in the Covenant, resteth according to the Covenant, with the God of the Covenant, of whom I doubt no more of a happy rest with Christ the mediator of the Covenant, than I do of the Covenant that Christ hath sealed. and so I leave it in that rest, and return ourselves to our own duty and service, to call upon God for a blessing. FINIS. THE PLATFORM OF CHARITY; OR, THE LIBERAL MAN'S GUIDE. DEUT. 15. 11. The poor shall never cease out of the land: Therefore I command thee, saying; Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy in the land. PSAL. 16. 2. O Lord, my goodness extendeth not to thee; but to the Saints that are in the earth, and to the excellent, in whom is all my delight. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. THE PLATFORM OF CHARITY; OR, THE LIBERAL MAN'S GUIDE. SERMON XXXIX. GAL. 6. 10. As we have therefore opportunity, let us do good to all, especially to them who are of the household of faith. IN the sixth verse of this Chapter the Apostle begins to persuade these Galatians, (to whom he wrote) to Beneficence: and having in the ninth verse; the verse before the Text; given them great encouragement in this course. Be not weary (saith he) of well-doing: for in due season we shall reap, if we faint not. The words I have now read to you, are an inference upon that which went before, seeing if we hold out, we shall reap in due time: then (faith the Apostle) As we have opportunity, let us do good to all, etc. To speak something for the opening of the words, and then to obsere the main things the Apostle intends in this place. As we have opportunity. Cairos, signifieth more than time, As we have time, so the old Explication Translation reads it; but the word signifieth more, there is a Chronos, and a Cairos, a time, and an opportunity of time. There is a time taken in the largest sense, there is an opportunity of time restrained to those advantages of times, that a man by wisdom may make unto himself for the performing of any duty that God requires of him. This must be understood with a reference to what was spoken of before, We shall reap if we faint not. He shows there is a time of sowing, and a time of reaping: and so in Eccles. 3. There is a time for all things, there is a time to sow, and a time to reap. Now while the sowing time lasts (for that is the opportunity that he now speaks of) while the time of sowing lasts; let us embrace those times and opportunities for the doing of good. Let us (as we have opportunity) do good to all. Do good, is of a large extent, it is of as large an extent, as the law. All is good that is agreeable to Gods will revealed. Be renewed in the spirit of your minds, that you may know what the good and acceptable Rom. 12. 2. will of God is. But in this place it is restrained to some particular acts of Beneficence towards men, towards the servants of God: which are then said to be good deeds, and good acts, when there is a concurrence between the action, and the affection, with conformity to the Rule. First, there must be actions. It is not speaking good, nor meaning 1 Jam. 2. 15, 16. good only, but it is doing good. Saith the Apostle, If a brother be naked, or hungry, or cold, and you say to him, go in peace, warm thee, but you give him no fire: and go and clothe thee, but you give him no apparel: and go and feed thee, but you give him no meat. Here are good words now: but the deeds are not answerable; here are no good deeds at all. Solomon compares such complemental charity, that is only verbal, and in outward expression, to Clouds and winds without rain. Not much unlike the boxes of Apothecaries, that are adorned with glorious titles without, but open them, and examine the insides, you shall find nothing but emptiness. Well, that is the first thing: there must be good actions. Again secondly, these must have a good rise, they must proceed 2. from a good affection too: or else they lose the name of good actions. Make the tree good, and the fruit shall be of the same condition: the actions are not good, if the affections be naught, and therefore the same God, that requires beneficence, he commands benevolence also, and would have men become tenderhearted, and put on the bowels of compassion: that they should Sympathise with others, and be like affectioned to them; to mourn with those that mourn, and to be with those that are bound, as being bound with them. This is that which our Saviour calls being merciful. Be Heb. 13. 3. Rom. 12. 15. Mat. 5. merciful, as your heavenly Father is merciful. He saith not only do works of mercy; but be merciful, do them from a merciful heart, from bowels of compassion, that yearn towards those that are in necessity. That is the second thing. But than thirdly, these actions, and these affections whence 3. they rise, they must hold conformity with the Law. There is no good, but what is conformable to the rule of goodness: that is the written word of God: and therefore all those will-worships and idle ceremonies made according to the inventions of man; as a thousand devices in Popery (wherein they intimate a show of great Liberality) they are not good deeds, because they want that good rule that should uphold and make them so. So much shall serve for the opening of it. Good deeds than are such actions as rise from a sanctified affection; and receive ground and warrant from Gods will revealed in his Word to men. Again, there is a third term yet. Do good to all men; What doth the Apostle mean, that every man should receive the fruits of our Beneficence? There are some men notoriously wicked, and rather to be punished than relieved: The Apostle means not such, for he gives you a Caution; If any man work not, let him not eat. 2 Thes. 3. 10. Relieve him not that hath ability to get, and will live idly, and unprofitably; But do good to all men; that is, to all men so far as you see them in extreme want, unable to help themselves, if their lawful necessities call upon your charity, in this respect all men must be looked unto, but especially To the household of Faith. By household of faith, here he means the multitude of believers, and not only those that dwell near us, and about us, but those that are dispersed throughout the whole earth, the Churches of God: The dispersion spoken of through all the parts of the world are this household of faith: all the Saints of God, in what difference or 1 Pet. 1. distance soever one from another, yet they are of the same household together; of the same Church of God. So the Church of God is called, the house of God; and sometime it is understood of the Church militant, and sometime of the Church triumphant. Of the Church triumphant: In my Father 〈◊〉 many mansions. There it is heaven, the place of the blessed. Then for the Church militant: Moses was faithful in all his house, saith the Text. And Paul exhorts Timothy how he should carry himself in the house of God: that is in the Church militant. As for those that live above us, they need not our good works and actions, therefore it is intended of those that are here in the Church militant; that is called God's household, because there is such a communion amongst believers, as amongst those that live in the same house, that abide under the same roof; that live under the same government, that eat at the same Table, etc. So than you have the meaning of all, which is no more but this; Take those advantages of times, which you can obtain (or el●… many will slip unprofitably) to be conversant in such actions of mercy which tend to the relief of tho●… that want them. If there be extreme necessity, do good to all▪ but if you may make choice of persons to whom you may do good: choose the household of faith. Thus you have the substance, and the meaning of the words. In them you may observe briefly these three parts. The first is a determination, or limitation of time, to which the Saints are tied in the performance of the duties that are enjoined Division. them: as you have opportunity, and while you have time. Secondly, there is a declaration of duty: do good. Thirdly, there is a description of the persons to whom this good must be done; first more generally: Do good to all: and then more particularly, and with an especial note; Especially to those of the household of Faith. Of these in order. First, for the determination of time (to take the words as they lie) while you have time therefore, or as you have opportunity, the words themselves do render the main point. It is the duty of Christians to take their advantages of times: to take the Doct. 1. It is the duty of Christians to take the best opportunities of their life to do good. best opportunities of their life to do good. I will speak somewhat by way of Explication of the point; and something by way of Application, and so proceed to what follows. First for the Explication: what is intended, or meant in it, when we incite you to embrace times and opportunities. Briefly these two things are meant in it. First, that you should be sure not to lose the time of A twofold opportunity to be taken of doing good. life. And Secondly, that you should not forgo the advantages, and opportunities of estates. You shall not always have life to do good: and it may be (if you have life) you ●…all not always enjoy means, and ability to do good. Wh●…●…ou have life therefore, and time, do good; or while you enjoy means: and so power to do good: embrace these opportunities. That is the meaning of the Apostle in this place. First, than there must be a doing good while you have life; let your good works go before you; do things while you live, 1: The time of life. and defer not the performance of them till your death. Make you friends of the unrighteous Mammon, that when you want, they may Luke 16: 9 receive you into everlasting habitations. He calls that unrighteous Mammon, not that it is unrighteously gotten only (though that may be meant) but that which is unrighteously kept, is unrighteous Mammon to you; if you procured it never so justly, unless you do rightly dispose of it; and if you be desirous to do right in disposing of your mammon, of your wealth, do it now; That when you want that power, and those times, you may enjoy the comfortable fruit of the well-redeeming of the time of your life, to receive you into everlasting habitations. In the 25. verse of the 16. Luke, it is the challenge of Abraham to Dives; Son remember that thou in thy life-time, hadst thy goods, (for so the word signifieth) thou hadst thy opportunities of life, and of goods too, but now thou hast neither life nor goods left thee, to do good with; and therefore he is blessed, and thou art tormented. It was the folly of those five Virgins. They took not the opportunity of Mat. 25. 10. life (for that is the thing meant there) but they posted over all to the last, and hoped that all might be effected in a trice or minute of their life, which would have held them employment enough all the days of their lives: And therefore they came short of heaven; the gates were shut against them, as you see, when the Bridegroom came. If any man imagine, because it is said, Blessed are they that die in Objection. the Lord, for they rest from their labours, and their works follow them. That therefore it matters not, so long as a man doth good at his death, though he have neglected the ways of goodness all his life. Let them know that by works there, is not meant the actions Answ. of men, but the fruits of their actions. Their works follow them; not the works they have deferred until death, but the fruits of those works, they did while they were living, and received not the benefit of them until death. Their works follow them; that is the fruits of their works. It is more good and pleasant by far, to have the actions go before, and the fruits, and comfortable effects to succeed, and follow after. But if any man yet suppose that he may make that up in his Objection. Will, which he hath neglected, all his life long: and though he have lived miserably, covetously, and unprofitably, all the days of his life; yet his thoughts may tell him, that by the Charitable Bequests of his last Testament; as bequeathing largely to the Church and Commonwealth, and to all sorts of people, he may at the last make fit compensation and satisfaction, for neglect of former duties. Let no man deceive himself with such a bad resolution, for Answ. first it argues a sign of infidelity, that a man will not trust God, for fear he should want in his life-time; what is the reason else that he defers the doing good in health, unless it be for fear of wanting himself? such distrust he hath in the providence of God. Besides, the same God which bids thee do good when thou hast opportunity, and while thou enjoyest the advantage of life, he expects it now. And it may be truly said of many that neglect those times of doing good while they lived, and have now supplied that defect in their death, by the large benevolence of their: Wills; Their will is good, but their deed is ●…ught. So much for the first point. I proceed unto the second; that is, thou must not only take the time of thy life, but also the opportunity of thy means, and thy estate; while there is yet a price in 〈◊〉. Of outward estates. thine hand: while thou hast opportunity, and enjoyest wealth to do good with; redeem the advantages and opportunities by employing them in that way, for which thou didst receive them. The time may come wherein you may desire to do good, but cannot; wanting at estate, and opportunities whereby to do it. Mark what Solomon saith, Wilt thou trust in a thing of nothing? for Riches have wings as an Eagle, and fly away toward heaven. It is the Prov. 23. 5. vanity of men, that they still forbear, and stay, while their estates increase; pretending that then they shall be better able to do good, and extend themselves more largely: or that they may keep their wealth, and wait for a better opportunity. But why wilt thou trust in a thing of nothing? Thou seest a fowl in her flight, and now (it may be) thou perceivest it, but instantly it vanisheth out of thy sight. Why riches have wings (saith Solomon.) Thou hast them now in thy possession, and retainest them fast in hold, but presently they are departed; they fly as an Eagle out of thy sight. And the same wise man when he exhorteth men to cast their bread upon the waters; He gives them this reason: Thou knowest not Eccles. 11. 8. what evils; thou knowest not what judgements and calamities God intends to bring upon that Nation where thou livest; upon the City; upon the Family where thou dwellest; upon thy person or estate: Thou knowest not what evils God will bring upon the earth. And so likewise charge rich men in this world, that they he not highminded; and that they trust not in uncertain riches, but in the living 1 Tim. 6. 17. God; that they be ready to distribute, and to communicate, and to do good works. What is it that hinders men from distributing, and communicating? Because they trust in uncertain Riches. For if they would now learn, not to trust in uncertain Riches, but account them uncertain as they are; and put confidence in the living God, who can provide for them, when those outward means (which they so much rely on) fail their expectations, they would then be more liberal, and bountiful, and ready to do good, and to communicate. So then here is the meaning of the point. Take the opportunities of life. That is, first take the time of life, while you may do good; and then take the means, the wealth, and estate, which is the time of your means. For this observe jobs case, he goes on discoursing of this very point, he was Job 31. 15. 16, 17, 18. now a man stripped of all he had, but the other day the Richest man in the East; the S●…ans and Chaldeans had carried away his goods, his cattle, and his children, and all things were taken from him. Yet there was onething that administered comfort, in the day of his adversity and his affliction, And it was this, saith he; If I have made the eyes of the poor to fail; or if I eat my morsels alone; or if I have not relieved the fatherless, etc. If I have not done thus and thus; then let the Lords fiercest judgement fall upon me; But herein consists my comfort, my conscience bears me witness, that when I had wealth, and estate, and enjoyed the goods of this life, I did good. I was father to the fatherless; a foot to the lame, and eyes to the blind. I did all the good that lay within the compass of my power to do, when I had means to do it. I say, little do you know (beloved) whatsoever thou art, whatsoever estate thou hast; though thou be as a nail fastened in a sure place, and thinkest thou shalt never be moved from this condition: Thou knowest not how soon God may turn his hand upon thee, when thou mayst be as job was on the dunghill deprived of all comforts. What will be thy consolation then? that when thou hadst wealth, thou didst good with it. It will add to thy affliction, that thou hadst great possessions, and didst neither glorify God, nor do good to men. So much for the opening of the point; I come to apply it. First then, it serves for the reproof of many to whom God Use 1. hath given the price in their hands: But they want hearts to embrace the opportunities of doing good. They pretend to do good, and have a mind inclining to good: But they have no heart to take the opportunities, and advantages of times, and means, which God hath bestowed on them for the same purpose; they want hearts to embrace those. Remember what Solomon saith; Say not to Prov. 3. 28. thy neighbour, go, and come again to morrow, if it be now in thine hands to give him. The Lord will not only have a man, not deny to do good, but besides that, he would not have him delay to do good; put him not from thee till to morrow, if his help remain in thine hands to day; yea, though thou have a purpose to do it to morrow; if it be in thy power to day, do it; and defer it not till to morrow. But what shall we say to those, who do not only delay their purposes, but by protracting lose their purposes. There is nothing more ordinary, then in some cases for men; not only to purpose truly, but to promise heartily to God, that they will perform these, and these acts of mercy, if God will d●…iver them from such fears and dangers, as they (at such times) are encompassed with. A man that endures extremity of weather, in a tempestuous Sea, if happily he may attain the land in safety: a man that is diseased with sickness, if now he may recover his health again, or one that suffers imprisonment, if he may procure his liberty: or a man that is in fear of the loss of his estate, by the means of some unhappy casualty; if now he may escape that loss: he will bestow a great deal on God, and on the servants of God; nay; he promises, and vows unto God in his extremity. But how many of those promises, as well as those other purposes, come to nothing? they have liberty, they receive health; they enjoy safety, and have the full fruition of all their desires: but alas, how short come their vows of performance? not one of many of them, but turns God away without his bargain. Remember how the Lord taxeth the people of Israel; In Psal. 78. the day of their distress (and the Lord reckons up divers and sundry troubles they were in) than they spoke good words to God: they would cleave to him, and promised to do thus and thus. But (thus saith the Text) They flattered the Lord with their lips, and were false in the Covenant with God. Is not it so (beloved) with many of us? Oh that your hearts might smite you this day, before the Lord, for many purposes, and promises that you have made of doing this or that, for the glorifying of God, and the discharge of your duty! One man hath promised restitution of unjust gain: another, to become more liberal, and bountiful towards others. And the Lord hath waited week after week, month after month, and year after year; and yet nevertheless you continue the same men, either unsensible, or careless to accomplish your promise to God, or rendering unto him his due. That is the first Use. Secondly, let it stir up every one of us to a care of his duty of embracing opportunities. And when we persuade you to Use 2. take opportunities, we would draw you a degree higher: not only to take them, but to seek them; for how shall a man obtain the advantage of taking opportunities, if he first seek them not? and therefore we persuade you to that. We see Abraham sitting in the door of his Tent, that he might observe opportunities of doing Gen. 18. 19 good; he stayed not till the men knocked at his door for relief, but took notice of their passing by, that he might call them. We see a good old man in judges 19 As he perceives a stranger passing the streets, first takes occasion to question his wants, and forbears not till the man complain; so willing was he to administer to his necessities, and to embrace a fit opportunity of doing him good. We see David expressing his thankfulness to God, and to jonathan. He inquires if there were any of the house of Saul, that h●… might show him kindness for Jonathan's sake. So should 2 Sam. 9 1. we do. Is there any of the household of Faith (as the Text saith, and as the Scripture calls them) unto whom I may show kindness for the Lords sake? He hath been better to us then jonathan was to David, and yet we are much more backward to Retribution, and expressions of thankfulness than David was to jonathan. But the Scriptures are plentiful in this, we need not stand on it; I say this is a duty that every one should discharge this task: not to stay and forbear till the reports of men's wants are brought to them, but to be circumspect and seek for all occasions that may deserve the extent of their goodness. If you live in a Parish wherein (happily) there remains not many poor, yet you live in a City, there are many there; if there be not many in the City; you live in a Country, in a Kingdom, doubtless where there are many; if there be none there, yet thou hast further means to extend thy charity: Thou livest in a Church, is there any member of the Church in all the World dispersed in Bohemia, in the Palatinate, in any place of the earth where the poor abide? inquire after them, that you may know their wants, and relieve their necessities. I come now to the second, from the determination of time, to the declaration of duty, while we have time. Let us do good. I told you what this goodness is, in the intent of the Apostle in this place. Doing good is a relieving those that are in necessity, for that is the Apostles meaning, as we may see in the context and coherence of these words with the former. So then the main Point is no more but this; It is the duty of God's servants (as to make advantages of their times Doct. 2. It is the duty of God's servants to relieve others. so) to employ themselves in relieving of others. Take it more briefly. It is a doing good, to relieve others, that is the duty of God's servants; and it well becomes them, to be employed in this work, while we have time on earth and means to do it, to employ ourselves in doing good, and relieving others. And there is familiar appearance of this in Scripture, and by reasons also. By Scripture it is commanded in precept, and commended in practice of the Saints. If any of thy brethren among thee be poor (saith Deut. 15. 7. God) thou shalt not harden thy heart, thou shalt not shut up thy hand against thy poor brother. The not opening the hands to relieve him, God accounts that as proceeding from the hardness of the heart. Thou shalt not harden thy heart against thy brother, etc. Cast thy bread Eccles. 11. 1. upon the Waters, for after many days thou shalt find it. Is not this the Isa. 58. 7. fast that I have chosen, for a man to give his bread to the hungry; and that a man should release those that are in Captivity, and to let the oppressed go 2 Cor. 8. 9 free? The Apostle wisheth that as they abounded in knowledge, and in virtue, and in faith, and goodness; so they might abound also in this Grace of God. The Grace of God that he there speaks of, is the willing readiness to the doing of good. To do good, and Heb. 13. 16. to distribute forget not; for with such sacrifices God is well pleased. You see there by doing good, he means distribution: the latter word doth prove the former, and both explain this Text. You have it likewise commended in the practice of the Saints. I need not be large in discoursing to you the carriage of Abraham, of Lot, of David, of job, the practice of Cornelius, yea of Christ himself. The Scripture is plentiful in this, I and that which is more to be observed, that although Christ himself were relieved by others, yet out of that he gave a share to the poor. It will appear likewise in reason, that this is a necessary duty, john 15. 29. and these may be taken. First, from the equity of it; for it is equal you should thus Reason 1. employ your time and estate, and those advantages of life which God hath made you donor of, partly to that purpose; and a man commits an injury in neglecting these holy duties: and is not only become an unmerciful, but an unjust man, and so in the plainest phrase a dishonest man: he is not just that doth not thus. Therefore, withhold not the good from the owner thereof, (saith God) Pro. 3. 26. 27. when it is in thy power to give. The poor is owner of the estate of the rich so far as his necessity requires it; and it proves but a matter of justice and equity, to bestow his riches where it ought to be bestowed: and a man is unjust in that respect if he do it not. Riches are called unrighteous Mammon (as hath been expressed before) when they are urighteously withheld from them to whom Luke 16 9 they should be given, as well as when they are unrighteously gotten. So that detaining it from those unto whom it is appointed by God's direction, converts that riches (perchance honestly procured) into the Mammon of unrighteousness. Secondly, as it becomes a matter of justice, so it proves likewise Reason. 2. a matter of wisdom: a man makes wise provision for the present, and the future also by this course. And therefore it makes way for the felicity of the servants of God, to employ their endeavours in the execution of this duty, and to lay fast hold on the forehead of opportunity. First, it proves a consequent of wisdom for themselves in procuring their own good. Blessed is the man that judgeth wisely of Psal. 41. 1. the poor, why so? the Lord will consider him in the day of evil, and he will not give him over to the will of his enemies. What is the thing that a man is most subject to fear in this World? but that which David saith concerning Saul: I shall fall sometime or other by the hands of some enemy, of some mischievous person, or malicious person or other. You see the Lord hath here promised a large assurance of safety and protection from the malice of his adversaries in the day of evil, if he wisely consider the poor. Again it makes much for the good of his posterity. The good man is merciful, etc. Psal 37. 6. and his seed inherits the blessing. It may be he perceives not such sensible and apparent fruits, or outward success in his own life upon this course, yet his seed inherits the blessing: and the less he enjoys, the more shall they receive of God's goodness towards them, as a recompense for his benevolent kindness towards the people of God. And what greater legacy can man bestow upon his posterity then to leave them (by his particular means) in the loving favour of the Almighty. And as it is so for the present, so it becomes a course of wisdom for the future also. Charge the rich men of the World that they be ready to 1 Tim. 6. 19 do good, etc. laying up a good foundation for the time to come. And by this means a man may provide well for eternity. Make you friends (saith Christ) of your unrighteous Mammon, that when you fail, they may receive you into everlasting habitations. The way for a man to provide for eternal good, is to use his talent of wealth and estate (for the present) to the good of many. Thus we see the Reasons plainly verified: To make use of it briefly and hasten to that which remains Is it so then, that it is writ down to be the duty of God's servants Use. to manage the opportunities of this life for this end, and in this course of doing good; that is, of distribution and relief. Then it serves to reprove those that neglect this duty, and account 1. it not a business of their life; only they conceive of it as a matter of praise and commendations, a thing that they do well in performing, and not very ill in omitting. They conceive it to be of no absolute necessity, but voluntary charity, as a matter arbitrary, but not as a duty necessary, and for this cause they appear but slack and indifferent: they conceive this as a duty to lay up wealth, but never remember the necessity of laying out wealth to be commanded for a greater duty than the former: they take it for their duty to get all they can, but forget the following precept, to do all the good with that they get, as they can. And here is the reason why there are such lavish expenses bestowed upon every vanity, that the portion of the poor, and such as ought to be relieved with our estates in point of equity; and by virtue of God's Commandement is swallowed up by every vanity. It is spent in excessive apparel, for the satisfaction of the vain fashion-monger: in superfluity of diet for the Glutton, and the Epicure: in Hawks, and Hounds, and Dogs, to please the humour of the voluptuous person: it is consumed in raising up vain and unnecessary Buildings by earthworms, that make their habitations below, and lay a foundation for themselves on earth; neglecting that goodly building given of God, to the re-edifying of their souls in the kingdom of Grace. And thus is the portion of the poor consumed, and themselves (for want of the same) exposed to all the misery that this World can inflict. Some cry they cannot do it, we have not an estate to undergo it; in the mean time they run to excess of Riot, and make such voluptuous and superfluous feasts, that the Phoenix hardly escapes the bounds of their desires. If you can be thus excessive in your diet, in your apparel, in your sports; if you can cast away in presents, and in gifts, in bribes, and in gratuities, superfluously upon rich friends: there must (of necessity) be a defect in your will to the command of God, when you neglect the miserable condition of the poor, and lend no hand to help them. What is the reason of it? but because of the natural rebellion and Atheism that is in the heart of every man against God; that they will employ their estates any way, rather than bestow them to that purpose for which they are appointed by God. Oh what account shall such be able to make at the day of Judgement; do but suppose when the Books shall come to be opened, wherein the particular diaries and passages of your life shall be thus examined: Item, so much for a feast; Item, on such a day, for such another great feast; and many a hundred days, for as many hundred feasts, wherein hundreds of the servants of God have endured extreme want, and enforced into banishment into other places, to persecution, to misery and distress, when thou couldst not find one of them in a corner of thy purse. Item, so much for such apparel, for such entertainment, for such building of Walks and Galleries; What nothing for the servants of God? are they so empty, when your houses appear so full? live they so poor, and you so richly clad? what can you spare nothing for Christ, and the distressed members of the Church all this while? Oh my beloved, remember what james saith; Go to now you rich men, weep and howl, for james 5. your garments are Motheaten, whereon you have bestowed so much cost, and your gold and silver is rusty and cankered, and the rust of them shall eat up your flesh as it were fire, at that day. Let it teach therefore the servants of God to bestow their Alms Use 2. most willingly, to be free and in continual readiness, in extending their contribution towards the necessities of those that want them; and not only so, but to do good in so doing, for that is the principal duty unto which the Text doth invite you. While you have opportunity, do good. Quest. But how shall a man in such actions of mercy, and bounty, and liberality, make it appear that he doth good? Therefore briefly, How to give so as to do good. Answ. 1 Give justly. take some helps in this. A man that will contribute out of his estate to relieve others, and intends to do good. First, he must do what he doth justly, he must not out of mercy extended to one, injure another, but must always level his charity by his own ability. And this is that which the holy Ghost calls, the giving of a man's own. Cast [thy] bread upon the waters: thy own bread, not another Eccles. 11. 1. man's. To give that which is a man's own by right, by lawful procuring; his own by right of possession, the gifts bestowed out of that, makes acceptation before God, and provides a double recompense for the giver. You see how Zacheus gives; If I have wronged any man, I will restore it, and half my goods I give to the poor. That is, I will first make restitution of what I have unjustly gotten, and then of the remainder, I will give half to the poor. It is no giving for a man, to employ all his life-time in the procurement of unjust gain: By Usury, deceit in trading, and other indirect and forbidden courses, to heap up abundance of red clay; and then to sum up a large Bill of the particular good he intends to Religion; for Churches, and for Hospitals, and the poor, with other such like benevolences, makes but a simple satisfaction for thy unjuct courses, in procuring such wealth to the prejudice, and detriment of others: this is nothing to thy advantage; all this while thou art a thief, and givest stolen goods. Nay; thou mayst further assure thyself, that Hell shall be the greatest recompense of thy charity, because thou bestowest that which is not thine. Thou oughtest first to have made thy estate clear, and have restored the things that belonged unto others, and reserved thine own by itself, and then to give free scope to thy charity to the doing of any good action, which time and occasion could propound. This is the first duty of any man that will do good in giving, he must give justly. Secondly, he must give wisely too, it is made the mark of a 2. Give wisely. Psal. 1 12. man fearing God; He considers wisely of the poor, and he order his affairs with judgement. What is that? Judgement hath a twofold respect; it hath respect to the quantity of a man's gift; and to the quality of the person to whom he gives. There must be a judgement, a wise ordering of things in respect In respect of the quantity. of the quantity which a man bestows, according to that expression of the holy Ghost in Acts 11. 29. They gave according to their abilities, they kept within the limits of their estates, and exceeded not. So must thou, or else another man may (perchance) lose by thy liberality. Again, there must be respect had to the quality of the person In respect of the quality. to whom he gives; My goodness extends to the Saints that are on earth, to the faithful ones; as the Text saith here, to the household of faith. It is not necessary to give to every one that comes next to hand. There be some persons, I told you before, that are not to be relieved, except in case of extreme necessity. We must extend our Benevolence to those of the household of Faith. Give unto Christ, and to the naked and hungry members, that belong unto him, and thou shalt not want a sweet and comfortable return of thy charity. Again, as it must be done justly and wisely, so (if we desire to do 3. Give in simplicity. Rom. 12. 8. good in relieving) we must do it simply. In the simplicity and plainness of our hearts; Let him that distributes, do it in simplicity, saith the Apostle. What is that simplicity? when a man looks up to God with a single eye (as the eye may be said to be single when it views but one object at once so) the heart is small when it respects God only in this action of charity, and makes no other reckoning of any outward object. A double-minded man he looks up to God, and yet carries some respect to the outward honour which he expects of the World; and more (often times) to the World then to God, at least he joins them together. But if a man be desirous to bestow his benevolence with a purpose to receive recompense from above, let him do it for his sake that commands it, and reflect upon God in all things. This is the testimony of our Conscience (saith the Apostle) that in simplicity and sincerity we have had our conversation among you: not affecting the praise of men, but aiming to approve ourselves to God in that we do. This is that which Christ advised the Pharisees, that they should not admit their right hand to know what their left hand did. Mat. 6. Lastly, as it must be simple, so it must be cheerful: God loves 4. Give cheerfully. 2 Cor. 8. 6. a cheerful giver. And this is a perfect sign of cheerfulness, when a man doth not only give without grudging, upon all opportunities: but when he will be careful to prevent them in his willingness to seek them. As I said before. So much for the second point, the duty itself. Now I proceed to the last thing; that is, the description of the The persons to whom good must be done. persons to whom this must be done. First generally: All, and then particularly, The household of faith. First generally: Do good to all. It is as I have told you, to all that endure such wants and necessities, 1. Generally to all. as that it may be a work of mercy, and no transgression of the rule to relieve them: for those that live unprofitably, and become burdens to the Commonwealth (except in case of extreme necessity) it loses the name of mercy to relieve them, and deserves neither reward nor commendations. Yet, if they live in extreme necessity, then take the Rule of the Apostle; Do good to all, even to them also. We have the Parable of our Saviour to direct us in this path where the good Samaritan lends his assistance Luke 10. to the jew that fell among thiefs: We cannot but know of the opposition and enmity, between the Samaritans and the jews: yet we see that in case of extremity, the Samaritan helps the jew. Therein our Saviour teacheth us, that every man (in this case) is a man's neighbour, and therefore the same law that commands to love thy neighbour as thyself; intends we should do good to all, if necessity require. The Reason is, in regard there is the same maker of one, as of another; We have all one Father (saith the Prophet) and hath not one God created us? Then by Creation we are all alike Children, though not by Adoption, and especial Grace: and as they Mala. 2. 10. are the Creatures of God and bear the Image of their Maker; there ought to be some consideration extended toward them, in case of extreme necessity. Again, there dwells a part of God's Image in all man kind, Reason 2. and that resemblance makes us allied to each other by the bonds of Nature: then if we love not our brother whom we see daily, how shall 1 john 4. 20. we love him whom we never saw? saith the Apostle. To make some use briefly of this. Is it so, that doing of good Use. is to be extended to all when necessity requires it: Then let it teach us (without all evasion and protraction of those duties commanded) to embrace every object and occasion that may invite us to do good, and to be merciful. But some man may reply in this fashion, my intent is very pliable: that way of goodness, I could willingly extend it toward Object. such a man; but he is a stranger unto me, and one with whom I was never acquainted. What is this, but the churlish reply of Nabal to the servants of Answ. David? there are divers men abroad whom I know not; there are some servants that are run from their masters, shall I give my bread 1 Sam. 25. and that I have provided for my shearers unto them? Nabal was his name, and folly was with him. Abigal did truly interpret his nature to be answerable to his name, which signified a man of folly; for if his conditions had been otherwise, he would not have sent them empty to their Master, knowing their absolute necessity, in which case a stranger ought to be relieved, and we cannot thrust him back from our charity. Secondly, such a one (I confess) is not a stranger, but an enemy; and when it lay in his power, he procured me all the Object. mischief he could, and should I now relieve him? Mark the rule of the Apostle; If thine enemy hunger, feed him; Answ. if he be naked, cloth him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire upon his head. Rom. 12. But some man will say, there remains so much unthankfulness Object. in the World, that one is soon discouraged (by people's ingratitude) in the office of doing good. But what saith the Lord, Cast thy bread upon the waters, for after Answ. many days thou shalt find it. Thought it seem no more to thee but Eccles. 11. 1. as a stone sunk down into the deep, or as a morsel of bread in the water, that floats from the sight of him that cast it in, without possibility of recovering it again, or receiving any fruit or benefit from the same; yet cease not to cast it there, for after many days thou shalt find it. But some man replies, I do good to some already; I give something Objection. to the maintaining of a Scholar in the University; somewhat I do for the binding of a poor Child to an Apprentishippe, and I have bestowed my good will towards the setting up of a young beginner in his trade, what is there no end of doing good? Mark again, the advice of Solomon for that; Give a portion to seven, Answ. and to eight. If thou have done good to one, extend it to a second, to a third, and again to a fourth, and a fifth, and sixth, and a seventh, and to eight, and so long as there remains an object of mercy, and power in thine hands to do it, though thou hast extended the like bounty to seven, and to eight already. Some man will answer again, that by this course (if every man bestow his benevolence so largely) no man could become Objection rich in this life; and God appoints some rich men in this World as well as poor. Solomon answers that objection thus. If the Clouds be full they pour down rain. As if he should have argued thus. God hath Answer. bestowed riches on men, as he hath given rain to the Clouds, he gave them that superfluity of waters to pour down on the earth for the benefit of the same; and not that they shall still detain it to no purpose at all: So God hath given riches to men, that when they arrive at a fullness of estate, they should then pour down and distil the fruits of that blessing on them that are poor and live in necessity, as the rain descends upon dry clods of earth. But some man will say, a man might pour down comfort, Objection but the ill success it meets with, and the little good it begets in them on whom it is bestowed (for they oftentimes become worse, by the receipt of such benefits,) disheartens the giver from the extending of his charity according to God's command, and his own good nature. Saith Solomon for that; As the Tree falls so it lies, whether to the Answer. East, or West, to North, or South, his meaning is this. As the Tree being hewn down (lie which way it will) falls to the profit and advantage of the owner: so it proves with all things thou performest with intent to please God, and glorify him, though they fall more prosperous, or less prosperous in the event; yet the conclusion converts them all to the glory of God, his pleasure, and the advantage of the owner; and there they lie, and their recompense also. But some man may say, I have continued a great while in the Objection. exercise of doing of good; I am now old, and have lived thus long at my trade, and thus long I have been a Housekeeper, and thus long have had an estate in my hands; all which time I have ever employed myself in the performance of good offices for others, and did not intermit any occasion that might invite me to the doing of good. And is it not yet time to cease? No (saith Solomon) in the morning sow thy seed, and in the evening Answ. let not thy hand rest. (For all those words are but several answers, to several objections;) So we thy seed in the morning of thy life, when thy estate begins to be improved, and then even in the evening of thy life, when thou hast left off gaining, cease not to persist in giving. Saith another man; You must not lop the twig too soon, Objection. that is but beginning to grow. I am but how in the way to thrive, and when I am further entered into that course, I will not fail to extend my goodness to others. So we thy seed in the morning of thy life. Answ. But saith another man, I have done that already, and now it Objection. ceaseth to be with me as before, by reason I follow not my trade, and have no more possibility of getting. But let not thy hand cease in the evening, saith God. When thy Answ. shop windows are shut up, thy compassion must still continue open, when thou hast bid gain adieu, and taken thy leave of all the ways of getting: even then, if thou enjoy an estate in thine hands, and ability to do good, there is no excuse for thee to cease from bestowing it, though it be in the evening. Thus we see there is no time excepted, nor person to be refused, if necessity require; but a man must do good to all men at all times. So much for that. But the matter chiefly intended is these two; That there are some poor of the household of faith. That is the first. Doct. 1. God hath (in the household of faith) some that stand in need of relief. Secondly, that all that are in the household should especially look Doct. 2. unto them. First (I say) there are some of the household of faith: true believers 1. There are some poor of the household of faith. Mat. 25. whose wants call for relief. So we see Christ speaks as it were for himself, when he speaks of them; I was hungry, and you did not feed me; I was naked, and you did not clothe me. Those that Christ owns as his, and accounts them a part of himself, even those are hungry and naked. And so likewise, God hath chosen the poor of this world rich James 2. in faith. They be rich in faith, and so of God's household of faith, and yet nevertheless poor in this world. You shall see an example of this. A Widow comes to Elisha the Prophet, and tells him; 1 King. 4. 1. Thy servant, my husband, was a man fearing God: and yet notwithstanding the creditor is coming upon me, and will have my sons to be bondslaves. The man feared God, and yet nevertheless the poor Widow wanted means, and her sons must be exposed to extremity of bondage for discharge of his father's engagements. A hard case, and yet the case of a man fearing God. You see there are those of Macedonia, that send help to the poor Saints of Ac●…; they were Saints, and yet poor; receiving help Rom. 15. 26. from a company of poor people at Macedonia, being so poor, that the Apostle bears witness of them, they gave above their ability. We see a poor man, and yet an heir of heaven, lying full Luke 16. of sores, and in want, at the gate of Dives, that was after thrown into hell: An heir of heaven, and yet on earth a Beggar. You see then (beloved) the point is true: now we will descend, and see how it appears to be so, and for what respect it comes to pass, by God's providence. First, it becomes so, that there may be a conformity between Reason 1. the head and the members; for Christ that was rich, for our sakes became poor, saith the Scripture; even Christ that was rich, and Lord over all, became poor, and in the form of a servant unto all, 〈◊〉 Cor. 8. 9 for our sakes; so poor that we see, the foxes had holes, and the Mat. 8. 20. fowls of the air had nests; but our Redeemer had no shelter, no not so much room, as to rest his head. Now there must be a conformity between Christ and his members: if the head be poor, necessity makes the other members partake of the same Cup. Again secondly, if you observe and look on the condition Reason 2. of God's Saints of the household of faith on earth here, you shall find small occasion to marvel at their simple estates, considering they are a company of travellers and Pilgrims in this world; I beseech 1 Pet. 2. 11. you, as Pilgrims and strangers, etc. They are not only strangers, which may have riches conveyed unto them, after some certain stay in a place. But they are Pilgrims, and time will not permit their abode in one place, upon any condition of advantage; for their profession compels them from one place to another: On whom our Proverb may truly be verified; that a rolling stone gathers nothing. They are Pilgrims, and Pilgrims desires extend no further (in this life) than a staff and a scrip; This is the brood of travellers (saith David) that seek thy face. Thirdly, there follows another reason, and that proceeds from the opposition they find in the world against their course; Reas. 3. the world labours to make them poor, and having prevailed (like an imperious Jailor, to a distressed prisoner) endeavours to keep them under. And it comes so to pass, in regard of the natural enmity, and division that is in the world, in opposition of the ways of God: You shall find that our Saviour intending to go to jerusalem, made his way through Samaria, and dispatched Luk 9 53. some before to provide him lodging. But the Samaritans understanding, or suspecting that he was minded to go thither, refused to entertain him. They would not receive him, saith the Text; Why? Because he was going unto jerusalem. Beloved, thus deals the world with the members of Christ: if they would rely on the world, and make that their end, as they do, than riches should flow in in abundance, and their estates might arrive to be as eminent and mighty as others. But if their minds be resolved for jerusalem, and their eyes reflect that way; Let them seek their own entertainment; for they shall receive no benefit, nor enjoy any contentment, by their permission. Lastly, God disposeth it to be so by his wondrous providence, Reason 4. that his glory may be so much the more conspicuous and open; in providing that they of the household of faith should endure the scourge of poverty on earth, that so the work of his grace may appear the more in them, by the means of their poverty; for when doth grace make itself more manifest in the heart, then in the midst of such extremities? The stars make the brightest reflection, in the obscurest night: and grace appears most glorious, chiefly in distress; You have heard of the patience of job; had not Jam. 5. job endured much sorrow, and been exercised in many afflictions, the world had been ignorant of his virtues: he was first deprived of his substance, and suffered the torments of his body, before he expressed his patience. You have heard of the faith of those people, which wandered in sheepes-skinnes, and goats-skins. Heb. 11. But how could you have been acquainted with their faith; if you had not heard of their clothing? you see them in sheepes-skinnes, and goats-skinnes, enduring contempt of the world, to preserve faith and a good conscience; and so you became acquainted with their faith also. Is it so then, that God's servants are thus, then let the world Use 1. wonder their fill at it, and let not us account it a strange thing, (saith Saint james) for it befalls others of the Saints. So say I, when we see of the household of faith in poverty, account it no strange matter, that God bestows not riches in this world, to one that is rich in grace. You see a multitude of believers stripped of all they Heb. 10. had, and yet they were holy and religious. Secondly, condemn not their ways, for the entertainment Use 2. they meet with in the world. Like not the worse of the ways of God, because he afflicts his servants; you should then judge evil of the generation of the just. You know job was a man beloved of God: from heaven he witnesseth his goodness; He was an upright, Job 1. and a just man, one that feared God, and eschewed evil. Notwithstanding you see how he was environed with troubles, and made destitute of means, and the society of his friends, insomuch, that his three familiar acquaintance did conclude, that therefore he was an hypocrite, and that God had found him out in some sin. But the ensuing displeasure of God towards these men (though it took no effect because of the righteous invocation of his servant job) will tell us there belongs a judgement to those that censure the Children of God by their afflictions, weighing their sins and their sufferings both in one scale together. But beware of incurring God's displeasure, by accusing the generation of the just, in respect of their unprosperous events in this World. Thou seest one man disgraced, in much trouble, it may be in extreme necessity for want of these outward blessings; presently thou concludest something is amiss in his life. Thou perceivest another grows rich, having riches, and honour, and applause in the World, notwithstanding he goes on in a profane course; yet thou concludest certainly God loves this man: these are dangerous conclusions: Cain and Esau were beloved of God, if this be a sign of love, now God himself said that He hated Esau. Esau whom God hated, had twelve Dukes to his Sons, enjoying abundance and superfluity of all things: and therefore forbea●…e to reprove the just man, or call his integrity into question, because of his outward poverty. Thirdly, take heed you despise not the Household of Faith for outward poverty; think not meanly of them, nor the worse of Use. 5. Grace, because of their simple outside; for this is to have the Faith of God in respect of men's persons: when 〈◊〉 man comes in gay clothing, James 2. you say▪ sit here in a goodly place; but a man in meaner apparel, stand thou there, etc. the meaning is this. The Apostle stands not so much upon the placing of men, but rather inveighs against the unseemly disposition of men's hearts, that slighted Grace in the poor members of the body, because they were not adorned with those outward ornaments that beautify the body. This thing the Lord calls a despising of the poor; ye have despised the poor: so that they did not walk as believers, nor honour God in sincerity, because instead of honouring God by a familiar society with the faithful, they despised him in contemning his Graces for their outward poverty unto whom he had bestowed them: not unlike to a fantastical offender, whose pardon being sealed and sent him by an unworthy person, chose rather to die for his offence, then accept of his pardon from the hands of an inferior person. Secondly, the last Point is this, that These servants of God, of the Doct. 2. The household of faith especially to to be regarded: Psal. 16●… 1. Phil, 1. Household of Faith being poor, should especially be looked unto by those of the same house that are rich: above all other persons they are to respect those of the Household of Faith. So David, My goodness extendeth not to thee, but to the Saints on earth. The Apostle witnesseth of Philemon, That he had refreshed the bowels of the Saints, and had done good to them, taking most especial notice of him, because of his goodness extended towards them. This is the duty. And the Reason of it is, because that for this intent hath God Reason. given riches unto some that have grace, that so they might especially administer the comfort that wealth brings with it, unto those that are poor of the same Household and profession of grace: I say, for this very reason God hath furnished some of his Elect with wealth and opportunities; that above all other they might reserve a diligent care and respect towards others that share with them in the same Grace; if they do not, I am certain the world will not; for of all other people, those that fear God are the persons to whom they wish most unhappiness, and shortest continuance of life in this World. Therefore hath God given wealth to those that have Grace, that th●…y might minister a seasonable relief to others; whose wants do call for it. Let the brother of low degree rejoice in that he is exalted; and let the brother of high degree rejoice in that he is made low: what is the low bringing of the brother in high degree, but that he becomes servant to him of low degree; his wealth and revenues, nay all that he enjoys, he confesseth to be for the service of the poorest Christian. Then hath the brother of low degree occasion enough to rejoice, because the brother of high degree receives both exaltation, wealth, and preferment, and all that he possesseth for his good. And therefore beloved, do not slightly pass by this necessary duty, for it will require your serious consideration, and your best ability to perform it. Secondly▪ the ●…eere union and relation between one and another, should be a strong obligation upon those that are rich, especially Reas. 〈◊〉 to extend their care and estate to those of low degree, having grace: for they are brethren, and there is a strong bond that combines them together, having all the same Father to beg●…t them, they are begotten by the same Word of Truth, they enjoy the same Mother the Church: jerusalem that is abov●… is free, and is the Mother of us all, they are brethren together of the same Family. And therefore (beloved) let men see and acknowledge this, that whatsoever difference there is of Nation, yet they are all of the same Household in this respect. You see the jews notwithstanding they were distinguished by Tribes, yet they are all Mat. 15. nominated together the House of Israel. So all the people of God let their distinctions be never so distant in respect of wealth, of natural birth, of decent or outward ornament; they are brethren of the same Family notwithstanding. Beloved, let us look to this Point, we ●…re all brethren and all of the same House. Is it not a shame then when one brother is full, to suffer another Use. to die with famine and hunger; for one of the same House to let his brother sink under reproach and disgrace, not offering his assistance, or his hand to help him, and prevent his extremity. If this be the task and duty of Christians, that they should especially look to them of the Household of Faith; let the inst●…ction stir up o●… endeavours to the performance of this duty; and above all the affection we bear to others, let the respect we bear to the people of God be advanced. Saith our Saviour Christ, when you come to a place ask who is worthy: and I could heartily wish that you (who intent any work of mercy, out of the estate which the providence of God hath enabled you withal according to the command of this duty) would propound the same rule unto yourselves, enquiring first who are worthy. Bestow not your charity at random, as it is the manner of many; such are in want; and they loo●…e no further: but inquire where you may be furnished with better directions, who are worthy, and who are of the Household of Faith, and inhabitants of the Family; such you are to labour to find, and having found them, look to them. And the more to incite you to this duty, know that Christ calls for it, and doth continually expect it; He would have you (especially) to have an eye to his members: I was hungry, and you did not feed me; he calls for it that gave you your wealth. Neither doth he demand any thing that is not his own, as David confesseth in his Provision for the Temple, of thine own have I given thee: so you may account of whatsoever Christ calls 1 Chro. ●…9. for, if it be to your estate; it came by his donation, and he gave it you first. If you bestow any gift on your Children, you think you may reserve that power unto yourselves, to take it again at your pleasure and give it unto whom you list; and shall not God be allowed that privilege, 〈◊〉 he that confers many liberal b●…ssings on thee? Sure thou art much in his debt, and it argues too foul an ingratitude if he lend thee a Million, and thou refusest to pay him a Mite. Again, if he call for it, 'tis not for thy loss●… that he requires it, but will give thee better riches. Ask of him, and he will give you the Holy Ghost; nay, the kingdom of Heaven: and those are riches far above the value of any substance thou enjoyest; Ask of him and he will forgive your sins, 10000 Talents; whereas he demands but one penny of thee. I da●… say he doth greater things for thee already, than he desires for others. Again, consider what want you have of him that demands this, He gives you daily bread, (give us this day ou●… daily bread;) if you did not receive daily bread, and a blessing on it ●…om him, you neither could have bread, nor enjoy life by it. Again, make on what terms he requires it, 'tis but to be lent, and to be lent upon Usury too. Many coveto●…s earthworms, would be glad to hear of the most advantage by Interest of money, yet no Usury is lawful except this, and this is spoken (in this phrase) to no other purpose, but to convince the world of sin, that seek gain to their own loss, and procure their profit a wrong way. He that gives to the poor, he lends to the Lord Prov. 19 17. upon Usury. It is the confession of the Usurer, that to receive ten in the hundred, is great gain; and he concludes, that much advantage doth accrue to his Coffors, and accounts it a prosperous profession. Miserable trading, when we exchange our Souls, and expose them to eternal destruction; for the procurement of a little wealth of this world, which hath not a minute's subsistence. But This is the trade of advantage, not ten in the hundred, but a hundred for ten, nay, a hundred for one. To enjoy a hundred for one here, and (in the world to come) eternal life is advantage far above the comparison of any gain the earth can afford us. Further, mark who it is that asks this at thy hands, even he whose favour thou must one day seek; for whose countenance thou wouldst give all the world; it is he before whose seat thou must appear, that calls for this duty of doing good with thy estate while thou enjoyest it: deny not this small courtesy to him, lest his favours (being abused) turn into anger, and thou become a miserable instance of his heavy displeasure. No man desiring the favour of a Prince or Judge in some business of importance, but would gladly embrace an occasion of doing him a pleasure, before the trial of his cause, that so the Judge may take notice of his good will, and gratify his kindness. Beloved, we have special use for the favour of Christ, and must all appear before his judgement seat. Now we have opportunity sufficient, Christ in his poor members of the household of faith comes to you, expecting favour at your hands; he wills you to do good to them, and to him in them; What you bestow on them, he accounts as a courtesy to himself. In as much as you have done it to those, it extends unto him; and what is denied them, he takes it as an in●…urie to himself. In as much as you have not done it to those, you have not done it to him. Therefore▪ look how you extend mercy here, to enjoy it hereafter; and as you expect the favour of the Judge, make way for his kindness, by the performance of his will, in a seasonable contribution during this life; he that useth not mercy here, shall find none hereafter; and, judgement shall be merciless (saith the Apostle) to them that show not mercy. Nay, look that such mercy ●…e show●…e as God expecteth; you that are wealthy, according to the wealth, and riches you possess. God will accept of no beggarly present from a wealthy man▪ neithe●… will he receive a poor reward from the Coffers of him that hath hoarded up much red ●…ay▪ where he hath 〈◊〉 liberally, he wil●… 〈◊〉 liberally. Look to it, for Christ looks for it. Wouldst tho●… reap liberally in that day? then sow liberally in the mean time. Do according to your several abilities, and opportunities: and when you meet with advantage to do good, take it cheerfully, and make use of it willingly; it will much commend thy love to Religion, and improve thine own good in the conclusion. So much shall serve now for this point. You see in a word the meaning and intent of the Apostle is this, that every man according to his estate and ability, while he hath time and means, should bestir himself to do good. A word for the occasion in Hand. Funeral Sermons (saith Saint Austin) are not comforts to the dead, but helps to the living. It is for their sakes that survive, that God hath given us these occasions; and for your sakes that are yet living, that I have chosen this Text; where you have the rule and the example concu●…ing together. The life of our deceased Sister, was but a commentary upon this Text; She hath been (amongst those that knew her, in her life) a lively pattern, and example, of the performance of every duty; that we have now spoken of. It pleased God to translate her as a choice Plant from a far Country (a Nursery amongst the Churches in other parts) into his Vineyard, into his Garden, into his Orchard▪ his Church here in England. Since she came hither, 〈◊〉 h●…th been planted here; She became no fruitless, nor dea●… 〈◊〉, b●… according to the blessing promised to that man which meditat●… in the law of God, day and night▪ She brought forth ●…uit, and had a green leaf among us. She brought forth Psal. 〈◊〉. abundance of good fruit, and is laid in the earth with the green leaf of a good name, and flourisheth now, as a good example to those that live, even being dead. After, it pleased God when she came to England, to reveal to her, the way of salvation more fully than she knew before, to make her understand more clearly of the power of godliness, and what the practice of Christianity meant, which she before had received only in the Theory, in forms of doctrines, but not so heartily, and seriously looking into them. She grew very covetous of good company, and (the benefit that comes by that) good conference and example. She made great advantage of her time, in the large sense of doing good. She took h●… opportunities to do●… good to herself and her soul, by the obtaining of the knowledge of God in Christ; and yet nevertheless, even towards her later ●…nd (not being persuaded that she had done enough that way) she promised to act Mary's part more lively, if God would spare her longer time on earth, and exceed her former 〈◊〉, by her 〈◊〉 endeavours, and to refrain from Martha's troubles. Those opportunities she embraced in health (by the providence and goodness of God) were managed by her, with such care and respect, that success followed their conclusions with much advantage. She increased in love (that radical grace) as the sap doth increase in the root, extending that love to Christ and to the servants of God: ever delighting in their company; prising them at a high rate, as the only excellent ones, and some very poor and weak Christians; naming them according to the phrase of our Saviour worthy persons: and such a one was a worthy man, or a worthy woman, being the terms wherewith she expressed her honourable esteem of those that feared the Lord. Besides, in the whole course of her life she exercised the Scriptures, I have seen notes of her own gathering out of the Scripture: wherein it seemed she desired to become a profitable reader, in making use of such particular places as struck against such corruptions, which she was more especially desirous to take notice of: and such directions to duties, and encouragements by promise were likewise inserted therein, that (I am persuaded) I cannot do better than to commend this duty to the practice of all the servants of God, that when they come to peruse the Scrip●…s, they would furnish themselves with pen and ink, and then ●…n all occasions they may be noting down somewhat for the●… own advantage: that they may have a manual or little Book of observations, for their guide and direction in the course of their lives. She was a hearty hater of sin, and of all evil, and the appearance thereof, being careful to do good so far as she was convinced in any thing to her revealed, and willing to receive instructions, and to be informed in those things that were not revealed. Those that knew her may well witness with me that she never neglected the smallest occasion conducing to the improvement of her soul in the ways of goodness. But for the second, the main intent of this Text, and the reason for which I took it, in this particular duty, I may resolve you, as it is said of the virtuous woman (and may speak truly, in the simplicity of an honest heart) Many daughters have done excellently, but thou surmountest them all. I never knew any woman in my life more Prov. 311 active and ready to do the works of charity: according as opportunity and her ability made way for the same. Not only of her own, wherein she took her Husband's consent with her; But where she proved unable of herself to supply the necessities of others: her labours and endeavours to incite, and stir up others, made full satisfaction in the room of her benevolence, and she became an industrious Christian in that kind. That I have observed, herein she was ever large and boundless: sowing her seed in the morning, and her hands ceased not in the evening: she gave a portion to seven, and also to eight: and as any came in her way that were in extreme necessity, she became a present helper of every of them, according to their several necessities. She was very tender hearted, and that which she bestowed to relieve others; was done in compassion of heart towards those that endured misery. But as she saw any of the Household of Faith, and the servants of God which she took notice of by some infalibile sign: she did not only relieve them with her Purse, but receive them into her heart, which was still open and enlarged to give them entertainment. She was not straightened in her bowels towards them, but was large hearted, and large handed, full of Alms, when that might help; and when it could not, she provoked others to exercise the like charity. Besides, she had other ways to succour them, in speaking for them, and stirring up others to speak for them, when words might avail them and do them good; relieving them with money, and provoking others thereunto, when such contributions were needful; and therein she would not let slip the least opportunity, but would take the ●…dvantage of great and solemn meetings; seasoning those fea●… which she frequented with some acts of mercy before they parted, that the company and society she conversed with, might savour of this sweetness of mercy as a precious ointment, and become good examples unto others; and improve the gifts and abilities which God had given them to the same purpose. She was not only mindful of those at home, but her goodness extended to the Saints abroad. And not in respect of Nature only, because they were come into the Country where she was borne, (I speak now of those that live in distress and exile, of the Palatinate, and Germany,) but in respect of Grace. She was wondrous industrious and laborious, to procure all the means that might be to send over to help them, and even refreshed the bowels of the Saints; that I may truly say the loins of the poor blessed God for her in many places. In what place hath she lived, and hath not left a savour behind her? nay, (almost) in what company hath she conversed, but this particular duty hath been as a precious ointment to sweeten the conversations of all that were about her; and to work in their minds a virtuous intention and propenseness to this duty? Beloved, here you have her in her carriage and example. What she was in her behaviour towards her Husband, and her Children I need not speak, there are enough can witness it; she carried herself as became▪ Wife to him, and a helper of the servants of G●…od with prayers and desires, and often provocations and inciting that way. But for her Children, she seemed to undergo a second travail with them, till Christ were form in them; being full of earnest desires and petitions for the working of Grace where it was not begun, and for the perfecting thereof, where it was newly entered. She rejoiced exceedingly in any expression of good, and more for that of Grace then any other inclination or respect. Beloved, this was obvious and common to all, and any man might take special notice thereof daily, and observe it constantly. In her servants, as there appeared the mere grace in any; so much the more respect she extended towards them. In the poor as she perceived the more grace in any; the more relief they received from her, etc. 〈◊〉 say nothing what (in all this) she suffered; those that were acquainted with her disease, know what pains she underwent in respect of her body, and with what patience she submitted to the hand of God in all things; And many know the wrong she endured from the World, for her desire and care to do good when she obtained opportunity. Some thought her overbold, some to busy; others thought her proud and vainglorious, because of her often frequenting of company, and speaking openly, for the provoking of others to the exercise of goodness. The Lord smite their hearts that are guilty of misjudging: that which we are to suppose in respect of her forward disposition is this. She was naturally of a free spirit, which being sanctified with Grace, and sharpened with love and zeal for the glory of God; made her the more resolute and familiar in frequenting good company; not to magnify herself by their society, but that her continual conversation with them, might give her the better occasion to incite and stir them to goodness. Let those that are guilty of misprision, leave to censure her Virtues, and convert them into an example for themselves to walk in: if they do not, the neglect will load their souls with more woe for such contempt, than she hath received joy for her labour. What concerned her in her sickness briefly I have not much to say; in that they which were about her daily, know more than I can relate: She did not only express a satisfaction and assurance of heart, that her reconciliation was made with God in Christ: but besides that a willingness and desire to be dissolved, (for that reason) that she might he with Christ. A Minister that was with her, ask how she that had a Husband and Children, enjoying an estate and 〈◊〉 other comforts, could be willing to forgo so many blessings, and exchange them all for death? She from that inward sense and persuasion of God's love to her in Christ, concluded; my Husband is dear, and my Children are dear to me, but Christ is dearer. Therefore I am willing to forgo Husband and Children, and all the contents you can number in this life, that I might live with Christ, to partake of greater felicity than this world can afford me. And now the Lord Jesus hath received her into his own protection, and satisfied her expectation with the performance of his love. But wherefore have we spoken all this? what, that we might add any praise unto the dead? no: But to quicken those that are living, and incite them to the like duty. Some may think it impossible there should be such activeness in doing of good; and such unweariedness in performing of the acts of mercy, and where (say they) shall we find such an example? you have it before your eyes; and know that examples will rise in judgement against you, and condemn you, as well as precepts: If you follow them not, while they invite you. The Text saith; Do good to all: especially to the household of faith. And here is an example before our eyes, of one who took her time, and opportunity to do good to all, especially to them of the household of Faith. Go thou, and do likewise. FINIS. DEATH PREVENTED, OR, MORTALITY CHANGED. LAM. 3. 58. O Lord, thou hast pleaded the causes of my soul, thou hast redeemed my life. JOB. 33. 29. 30. Lo, all these things worketh God oftentimes with man, to bring back his soul from the pit, to be enlightened with the light of the living. LONDON, Printed by john Dawson, for Ralph Mabbe. 1639. DEATH PREVENTED; OR, MORTALITY CHANGED. SERMON XL. JOB. 14. 14. All the days of my appointed time will I wait till my change come. THis Book of job comprehends the History of a good man, and of his many trials. Though goodness deliver from Hell, yet it privildgeth not from temptations, or crosses; yea, the more eminent Holiness is, many times the more it is exposed to sharp and manifold assaults. job is set upon on all sides, he found the Devil a sore enemy, and his great estate a sudden shipwreck; his Children in a moment crushed to pieces. He had but three Points of Land to look at in this troublesome sea, and every one of them seemed rather to augment, then to lessen the storm. His Wife, whose breath should have sweetened and eased his grief, was an impatient vexation. His friends, whose counsels and compassions should have been an easy harbour, and tender relief, they became his bitter and censorious judges. Yea, his God, who by his own testimony he served, and feared with singular uprightness; and whose bowels are ever tender and compassionate to such, and upon whose gracious acceptance he thought to quiet and anchor his troubled spirit; yet anon he seemed not only a stranger, but an enemy; and this went deep, that even Mercy itself seemed cruel, and Kindness so unkind and harsh. But what was his behaviour under all these? For the general sweet and heavenly; For some particulars, sad and weak; when faith did work he was above all his storms. In the deepest calamity, faith can settle and compose the soul, and fill it with the sweetest comforts. When sense and nature did work, than he was much impatient, and the wind had the better over him: In the one he shows himself a Christian, In the other a man: In the one job is beyond himself, in the other below himself; According to the time and manner of these several workings, he is like or unlike himself. Thus it is with the best, whose outward change doth not more vary; but their inward carriage doth as much change. At length job after many disputes with his friends, and conflicts with himself, concenterates his thoughts in two main Points. 1 One was still to trust in God, let him be what he will, and let him do what he will; though he should continue his present trials, yea and exceed them; though he should kill me, yet saith he (Chap. 13. 15.) though he slay me, I will trust in him, and there he disposeth of his soul. 2 Another was to prepare for death; all the days of my appointed time I will wait till my change come, and there he disposeth of his body. Many arguments he layeth down in this Chapter which did occasion him to these thoughts and resolutions. The first is the brevity of man's life: Verse 1. 2. Man th●…t is borne of a Woman is of few days, he cometh forth like a Flower, and is cut down; he fleeth also as a shadow, and continueth not; He saith not years, nor months, nor weeks, but days, and these days not many but few, and these few days not long, but short, as quickly set as the shadow, as quickly cropped as the flower. Secondly, the misery of that short life, in the same place, and full of trouble; as if every Article of life were replenished with sorrow, even as every vein of the body is with blood: this is own experience could tell him. Thirdly, the certainty of Death. The Sun hath his appointed race, which in the Winter is short, in the Summer long, but in both it hath a certain time of setting; so the race of man's life, to some it may be shorter, to some longer, but the night will come, and all must be closed up in Death, verse 5. His days are determined, the number of them, they are with thee, thou hast appointed his bounds which he cannot pass; and if so, then high time for job to think of it, and prepare for it. Death began in a manner to seize on him already in several parts; in his feet, for his wealth was gone; in his loins, having lost his children; in his heart, his friends leaving him; in his bosom, for his wife was a discomforter; nay, in his very life itself, so much as was wrapped up in the outward part of his body, for that was diseased; in his speech and spirits, they grew hoarse and faint, all these were the harbingers of a future dissolution. Well therefore might job conclude, ever I must not live, and long I cannot live; therefore though in much misery, and in bad days, I will think of Death, and fit myself for a good end, and apply myself seriously, and wisely for a good work; All the days of my appointed time will I wait till my change come. Which words contain in them two parts. First, his future dissolution, which he calls a change, and a Parts of the Text. change that is coming upon him, as if he had been the next man, till my change come. Secondly, his present disposition, I will wait, he thinks of death, before death, and prepares to die, while yet he lives. Neither was this a death-pang, a fit, a humour which began quickly, and expired suddenly. Nay, he will make it a serious business, as if this should be his every day's work; All the days of my appointed time will I wait. Some read it of my appointed warfare; and others of my appointed labour; they all intimate that he means by his appointed time; his appointed life; the lease or term of breathing, which God had allotted, allowed, and decreed. There are two propositions which naturally issue from the words, and comprehend the juice and marrow of the Text. First, that there is a change, which will befall the sons of men. 2. Secondly, we should always wait till it come; I begin with the first, that There is a change which will befall the sons of men. Doct. 1. A change will befall all the sons of men. Be we poor, or be we rich; be we noble, or be we ignoble; be we prosperous, or be we afflicted; be we strong, or be we weak; be we old, or be we young; be we good, or be we bad; be we male, or be we female; whatsoever our natures be, whatsoever our parts be, whatsoever our places be, whatsoever our ages be, whatsoever our courses be, whatsoever our ways be; how fair and how durable our estates may appear, yet at length there is a change which will befall us. That which jacob spoke in a pathetical way, joseph is not, and Simeon is not, may truly be said of all the sons of men; once they were, now they are not: though once we reckoned them upon our account, yet at length they are shut out, and stand aside as cyphers. But that you may the better understand what change it is that is here meant, you are to know, that there is a fourfold change. First, a change of the condition, this I call a temporal change, wherein some, or more, or all, of our outward c●…mforts, are shriveled, and feared up by some present misery. When poverty breaks in upon us, as the hunter doth upon his game; and causeth our riches as so many birds (to which Solomon compares them,) to take to themselves wings and fly away. When sickness stayeth our health in the bed, and imprisoneth us to the chamber. When our friends glide away from us, like a river through their Apostasy, or start aside like a broken bow through their falsehood or treachery. When the near relation of Husband and Wife, Parents and Children is cut asunder, and the many sad tears for their loss, embitter all our former comforts. But this is not the change intended in the Text. Secondly, there is a change of the Body, and this I call a corporal change, for even these vild bodies of ours shall be changed. Look as the spring is a refreshing change to the season of the year, so shall the Resurrection be an exceeding change to our bodies; or as the morning is a change to the night, so at the Resurrection shall our bodies awake, and their corruption shall put on incorruption; neither is this the change which job here intends immediately, though some expound his aim to be at this, from whom I cannot absolutely descent, yet I think they hit not the right scope. Thirdly there is a change of the Soul, that I call a Spiritual change, wrought in the soul by the Spirit of God: nothing makes in this life such a change as true grace. We all with open face, beholding as in a glass the glory of the Lord, are changed into the same Image from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3. 18. This change is like the tuning of a disordered instrument, or like the refining of corrupt mettle, or like the clearing of the dark air; or like the quickening of a dead Lazarus; but neither is this change that the text intends. Fourthly, there is a change of the life, and this I call a mortal change, we shall all be changed, saith the Apostle, 1 Cor. 15. 5. life hath the first course, but death will have the second. As in a Comedy several persons, have several parts to act, which when they have dispatched, they all draw off of the stage; so though in life we all present ourselves on the stage of this world, and act several Scenes and parts, yet at length we must all retire and pass away through one and the same door of mortality. This is the change which job speaks of, to wit, a change of his life by Death. Here then are two things to be demonstrated, and proved, for the making good of the point in hand, viz. 1. That death is a change. 2. That this change of death will befall all the sons of men. First, that Death is a change, not an anihilation. A change is a different, and a divers order, or manner of being. Anihilation Death a change, and why so termed. is one thing, and mutation is another thing: there the thing ceaseth utterly to be: here the thing only ceaseth to be as once it was; so it is with Death, it doth not reduce us to nothing, but alter our former something, it changes our manner, or order of being, not our being absolutely, Now observe, Death is a change in five respects; First, it changes that near union of the Soul and the body, and makes of one two severals; they that were as the hands mutually clasping, or as two persons conjugally tied together, when Death comes it plucks them asunder, and divides one from the other, as far as heaven is from the earth. Secondly, it changes our actions or work. Whiles life remained here in our bodies, while our day lasted, we might have fed the hungry, clothed the naked, visited the sick, r●…ved the distressed, frequented the ordinances, bewailed ●…nnes, but when death once enters, the night is come, in which ●…an can work, thou art then turned, changed into an insen●…ble, rotten, and loathsome carcase. Thirdly, it changes our country. Whiles we live here, we are as children put abroad to school in a strange place; hence it is we are so often in the Scripture called Pilgrims and strangers. This earth, this lower world is not the proper home of the Soul. But when Death comes we change our country, we go home to our own place, to our own City; the wicked shall go to their own place, as it is said of judas; and the godly to their own Mountain, to their own Kingdom. Fourthly, it changes our company. In this life we converse with sinful men, empty creatures, infinite miseries, innumerable conflicts; but when Death comes, all this shall be changed, we shall go to our God, and Father, to our Christ and Saviour, and to the innumerable company of blessed Angels and Saints, and the spirits of just men made perfect, Fiftly, it changes our outward condition. When Death comes thou shalt never see the wedge of gold again, thou shalt never find thy delights in sin any more, all the excellency of the creature, and the contentments of them, and the sensual rejoicing in them, shall go out with life: Death shall shut and close them up in an eternal night, which shall never rise to another day. So much for the first thing, that Death is a change. The change by death must befall all men. I come now to speak briefly of the second, that this change of Death will be fall all the sons of men, Psal. 89. 48. What man is he that liveth, and shall not see death, shall he deliver his soul from the hand of the grave? We love to see most things, the eye is never satisfied with seeing, and yet many things there are which we shall never see. Every man cannot see that which one man doth, but there is one thing which every man shall see, he must see death. There are many enemies from whom we can deliver ourselves, and many more from whom we may be delivered, but yet there is one enemy from which we cannot defend ourselves, nor be defended by others, he will be to strong for every man; let him strive, repine, order his diet, entreat, do what he will or can, No (saith the Psalmist) none shall deliver his soul from the hand of the grave. And he puts a Selah, a note of observation at the end of the verse. That all the sons of men are subject to this change by death, will appear to you by these familiar Arguments. The First may be taken from the quality of our lives, which is sweetly Reason 1. set out in the Scripture under the terms of changeable things, all which point out unto us the certainty of death; Sometime our life is compared to a show, Psal. 39 6, Surely every man walketh in a vain show. In a show you know there is some devise or other opened, carried awhile about, but at length it is shut up; so it is with our lives. Sometime again it is compared to a shade or a shadow, job 8. 9 Our days upon earth are a shadow; a shadow is but an imitation of a substance, a kind of nimble picture which is still going and coming, and will set at last, perhaps it is suddenly eclipsed, so is our life. Sometimes a●…aine it is compared to a vapour, james 4. 14. What is your life, it is even a vapour that vanisheth away, like 〈◊〉 poor cloud, sometimes looking white, sometimes black; sometimes quiet and settled, sometimes again tossed up and down with every wind, and at last consumed and brought to nothing, so it is with our lives. Sometimes also compared to a Tale, Psal. 90. 9 We spend our years as a tale that is told, a mere discourse of this thing, and that thing, and indeed but a very parenthesis of a more tedious discourse, and many times it is broken off in the very telling, so it is with our lives. Sometimes again, it is as grass, as in Esay 46. The voice said cry aloud; what shall I cry, all flesh is grass, and the goodliness thereof as the flower of the grass. And verse 7. The grass withereth, and the flower fadeth, because the Spirit of the Lord bloweth upon it. And job in this chapter calleth it a Flower, He cometh forth (saith he) like a flower, and is cut down. A flower is a sweet thing, but of an earthly breed, fed with showers, at its best, when it is in all its glory, it is but to day, and to morrow, it withereth, and is fit for nothing but the Oven; so it is with our lives. Many expressions of the like nature might be added, the Scripture is plentiful in these comparisons, comparing our life to the Spider's web, to a Weavers shuttle, to the breath of a candle, to a pilgrimage, to a journey, to the days of an hireling, etc. all of them things of a changeable and variable nature. The second argument may be taken from the quality of our Reas. 2. Natures, and therein there are two things considerable, both which imply a certainty of death. First, our composition, and matter whereof we are made, we are reared out of a mouldering and wasting principle, our bodies are therefore styled an earthly house, 2 Cor. 5. 1. A house though of Iron will in time be cankered; but a house of earth, as it is most impotent against assaults, so it is of its own nature most apt, and subject to dissolution. And in this respect also they are termed Tabernacles. Now a Tabernacle you know is a thing of no perpetuity, made only to be soon set up, and that in a man's passage; and then asso one taken down again. Secondly, beside this there is in our nature, sin and corruption, and this is it that doth put us to the sword, and cause this deadly change: this tares our lives with a continual consumption. The tree breeds the worm, which will destroy the life of the tree; we in Adam gave leave to sin, and now it is that sin gives leave to death; In the day that thou shalt eat thereof, thou shalt surely die, Gen. 2. 17. and Rom. 5. 12. By one man sin entered into the world, and death by sin, and so death passed over all men, in that all have sinned. The shadow doth not so nearly attend the body of man, as Death doth the body of sin. And Rom. 6. 23. the very wages of sin is death. God should do that man wrong that hath hired out his soul all his days to sin, if he did not at night pay him with the wages of death. The third Argument may be drawn from the certainty of the Reas. 3. Resurrection, we all believe the resurrection of our bodies, and and therefore we must needs conclude a change of our bodies, for what is the Resurrection but life from death, for the dead to hear the voice of Christ and live? What is it but a breathing in of the soul again, the lighting of the candle again? the body could never be raised if it were not first changed; Thou fool, saith Saint Paul, 1 Cor. 15. that which thou sowest is not quickened, except it die. The fourth Argument is from the infallibility of God's decree, Reason 4. it is appointed unto men once to die, and after death to come to judgement, Heb. 9 27. Thou mayest sooner expect, that the course of the Heavens shall be altered, and the Centre of the earth be dislocated, then that the purpose of God concerning man's mortality should be reversed; nay, that may be, for heaven and earth shall pass away, but this shall never be, not one jot of the word of God shall fall to the ground. God hath purposed it; and none shall disannul it; nay, he hath established his purpose with a word of confirmation, Gen. 2. in the day thou eatest thereof thou shalt [surely] die. As if he should have said, Do not deceive thyself, but build upon it, I have spoken it, and will not alter the thing that is gone out of my mouth; as sure as thou livest, if thou eatest, thou shalt die. Thus you see the first assertion cleared unto you, I will address myself now to the second, of which briefly too, and then make Application of them both together. As there is a certainty of our change, so we should always wait till it doth come. Doct. 2. There are two things which I will here inquire of, for the fuller illustration of this point. First, what this continual waiting may import. Secondly, why there should be such a constant waiting for the 1. day of our mortal change. First, this continual waiting mainly imports two things; one acertaine expectation of death: for waiting is an act of Hope expecting something, if we do hope for that we see not, then do 1. What it is to wait for death. we with patience wait for it, saith the Apostle, Rom. 8. 15. A man is then said to wait for death, when he is looking for it at every turn, as a Steward waits for his Master when he continually expects his return, when upon every voice he hears, or upon every knock at the door, he saith, oh my Master is come, this is he that knocks. So a man is said to wait for death, when in every action of his life, in every motion of his estate, in every passage of his courses, saith; well I must die, when though his bones are full of marrow, yet I must die; when though riches come in like a flood, yet I must die; when changes appear upon himself, or others, yet I must die, I have no abiding here; I am but a sojourner, and a stranger, as all my fathers were. I must not enjoy my Wife for ever, Children for ever, Friends for ever, Lands for ever, these comforts for ever, my life for ever, it is but a lease which may soon expire; I am but a steward, and I must be called to an account, such a one is gone before, and I must follow after; the writ of habeas corpus hath seized on him, and for aught I know the next may be for me, so when death comes, I am ready to answer it as Abraham did his Son Isaac, here I am; it comes not upon me as a thief in the night, when I am a sleep and think not of him; but as Jonathan's arrow to David, who stayed in the field and expected when it should be shot, and then he rose up and embraced him: Ye Brethren (saith Paul in 1 Thes. 5. 4.) are not in darkness, that that day should overtake you as a thief, ye are all the children of the light, therefore let us not sleep as do others, but let us watch and be sober. This is the first thing that waiting imports. Another thing it imports, is a serious preparation for the day of our change; for it is not a naked expectation of a change, arising from the certainty of death; but it is also a religious preparation, improving the interim of time for the best advantage for a man's soul before the day of change doth come, which is here employed in waiting. Solomon calls it a remembering, Eccles. 12. 1. Remember thy Creator in the days of thy youth, whiles the evil days come not, and the years draw nigh, when thou shalt say I have no pleasure in them: what is this remembering of the Creator? but a care to know him, a fear to offend him, a study to obey him: and when is that to be done? Now, now remember: there must be a present acting of this; Moses calls it a numbering of our days, Psal. 90. 12. and more than that, such a numbering as is joined with an applying of our hearts to wisdom: and the reason is, because wisdom it directs to the choice of such particular actions and works, as tend to happiness; so should a man (after his serious consideration of death) apply himself to such ways and such actions, by which he may comfortably close up his life with death; it is a great point of wisdom to suit actions with their ends, to fit and square the wood before we build the house; to learn and discipline a troop before they go to battle; to rig and trim and furnish the ship, before we launch to sea, this is preparation indeed. Now this preparation for death consists in two things. First, Wherein the preparation for death consists. in an undoing of that which unfits us to die: Brethren, he who is not fit to live, he is not yet fit to die; and that which ever masters the life, will be of greatest force in death. The Father spoke 1 In freeing ourselves from sin in our life. time. it boldly on good grounds, I am not ashamed to live, nor afraid to die: now that which unfits a man to die is sin, it makes him find a bitter enemy of death. Oh when this King of terrors shall present himself by thy bed side with his arrows in his hands, I mean thy sins; he will wound thee with infinite amazement and horror; the sting of death is sin, saith the Apostle, 1 Cor. 15. Thou dost not prepare thyself for death, if thou dost not undo thy sins which thou hast done in thy life: the which consists First, in a narrow search of thy sinfulness, both of nature, and How that is done. practice. Secondly, in a secret humbling of thy soul for them. Thirdly, in an unfeigned repentance and forsaking of them. Fourthly, in a constant imploring and obtainig of mercy for them, in the blood of Christ. If thy soul doth give sin its discharge now, death shall give thy soul a discharge hereafter. Secondly, in the qualifying our persons for the conquest of death; there are three things by which we shall be able cheerfully 2. In having our persons qualified. to meet, and assuredly to conquer death. First, by having interest in the Lord Jesus, The sting of death is sin, and the strength of sin is the Law; but thanks be to God who How that is done. hath given us victory through our Lord jesus Christ. If thou hast gotten Christ into thy arms by faith, thou carriest thy peace, strength, and advantage both through life and death. For we are more than conquerors through him that loved us, saith the Apostle, Rom. 8. 37. And to me to live is Christ, and to die is gain, saith the same Apostle, Phil. 1. 21. if thou hast a good Christ, thou mayst be confident of a good death. Secondly, renewednesse of our nature. What Saint john spoke of the Martyrs (as some conjecture) Blessed and happy is he that hath part in the first resurrection, on such the second death hath no power; that say I of a person renewed by the sanctifying quality of God's Spirit; I, happy is he, he shall have power even over the first death. The Spirit and the Bride saith come; if a man hath gotten the heavenly Spirit which beautifies the soul with the ornaments of Grace, as the Bride is with her ornaments; he is a fitted person, he may well say to Death come, and to Christ, come Lord jesus, come quickly. Thirdly, uprightness of conversation; Righteousness delivers from death, saith Solomon, and the righteous hath hope in his death; if a man's work be Christ's service, if he have a heart inclined to keep a good conscience in all things, to keep himself exact to the rule, and to walk with God; Blessed is that servant, which his Master when he cometh shall find so doing: that man that hath looked to God's Word to guide his life, may confidently look up to God's mercy, to comfort him in death. Remember, O Lord, (saith Hezekiah Isa. 39) how I have walked before thee in truth, and with a perfect heart. Now, all this doth the waiting for our change import in the Text, to wit, a serious expectation of it; first by undoing those sins of ours, which else for ever will undo us, and by interesting our persons into Christ, from whom we must likewise receive the Spirit to change our hearts, and uprightness to form anew our conversation. But than you will say, Why must there be such a waiting for this? these grave clothes are too sad for the freshness Why we must wait and be prepared for death. of our life; and would you have us be like the madman in the Gospel, who lived among the Sepulchers? Nay, I beseech you let us consider, and settle our thoughts a little, and you shall be stayed with reason; there are many strong Arguments and reasons, why we should thus wait, both by expectation and preparation. First, it is the main errand of our life; God did not send us into Reason 1. this world to sin, and to adorn ourselves with the creature, but to bring him some honour, and then to die: the factor is not employed to take his pleasure abroad, but to do his Master's work, and then to return home. Tertullian confesseth he was a great sinner, and therefore borne to repentance; therefore doth God give us life, as the Master allows the servant a candle to work by, that we may repent of our sins, and get our hold in Christ, and work out our salvation, and do the great business of believing, to be good, and to do good, and so by Death to go up to heaven. Secondly, death is but once, and that needs to be well done Reas. 2. which can be but once done; if there might be another space after death, a second edition to correct the faults, and escapes of the former, than a present and speedy preparation were not altogether so necessary; but saith the Apostle, It is appointed for all men [once] to die, and after death to come to judgement, Heb. 9 27. no more but once. We usually shadow out Death with an hourglass; A fit Emblem, but that when an hourglass is run out, it may be turned again; but this once out, can be set up no more, thou shalt never live to amend thy errors in dying; O then how needful is it beforehand to prepare for Death! Thirdly, when death hath done with thee, than God will begin Reas. 3. with thee; thou must once die, and after this come to Judgement, Heb. 9 27. To judgement, what is that? thou must be presented before the holy, and just, and great God, who is the Judge of the quick and the dead, and with all that thou art, and with all that thou hast done, there must appear then before him all the courses of thy life; all the bend of thy affections, all the secrets of thy heart shall then be pulled in pieces, and opened, and all thy works, and all thy words shall be exhibited, scanned, and surveyed, and that with severity and righteousness; how say you then, is it not fit to be preparing for Death, to fit thy soul, to reform thy heart and life? wilt thou be presented before God's severe Judgement-seat with Usury in thy bags, with bribes and oppression in thy hands, with a scum of holiness in thy mind, with uncleanness in thy members, with drunkenness in thy mouth, with swearing in thy tongue? O Lord, I tremble to think of it. Fourthly, the soul when it is once gone by Death, can never Reason 4. be recovered any more, the tree may be cut, and that may grow again, the ship may be lost, and the wealth laboured up again, but if the glass be broken in pieces, it cannot be made whole again; the soul of man is but one, and the loss of that one, is the loss of it for ever; when death hath closed up thy eyes, thou shalt never have opportunity to pray more, to weep more, to humble thyself more, to fast more. Never any Prophet or Apostle shall come unto thee in the Name of God more; after death all the Ordinances cease unto thee for ever, and all the space of returning shall cease unto thee for ever; thou shalt not lie a fewyeares' in flames of wrath, and then get leave to come out and take a better course; O no, if once there, then for ever there; this life is the time of mercy and space of repentance, but when Death shall deliver thee up to be judged by the Lord, thou must stand for ever to his sentence; therefore as Christ spoke, Agree with thine adversary while thou art in the way, lest the judge deliver thee to the officer, and he cast thee into prison; I tell thee thou shalt not depart thence, till thou hast paid the last mite, Luk. 12. 58. And get oil into your lamps before the door be shut. Fiftly, consider it will be as much as thou canst do, to do the 5. work of Death, when Death doth come, therefore prepare and get all thy other work done before. For, my Beloved, consider three things; First, Conscience usually is most active at the time of death; 1. a man that could withstand, and silence it in his life, yet when he comes to die, he shall hear his voice, and perhaps not be able to stand under the bitter inditements, and manifold accusations of it; than it will spread the book of thy life before thee, and then, and there thou shalt see thy sins as ghastly presented, as if they were so many wounds newly made. Secondly, thy patience will be tried with variety of pain, 2. interruption of sleep, every place will be a thorn to thee, and every action a burden. Thirdly, thy faith may be tried to the utmost, if thou lookest 3. to thy Wife, her tears may trouble thee; if to thy Children, their cries may perplex thee; ifto thy friends, they may be discomforters to thee; and will Satan let thee alone all this while, will he let him lie down in comfort, who would not scarce let him live an hour in peace? oh what a victory would it be, if he could at the last make thee cast a way thy confidence! it is true he cannotattaine it, but he may desperately attempt it. Why brethren, who knoweth the power of those sharp temptations which may then beset him? Verily, all the holiness which we have attained already, all the duties we have performed already; we may then look on them with tears, and cry out, O why no sooner? why no better? why no more? then all the strength of thy faith will be little enough to support thee. Will there then be a change befall even all the sons of men. Then (to make some Use and Application of what hath been Use 1. said to ourselves.) First, build no Tabernacls here; We have here no abiding City. And, brethren, (saith the Apostle) 1 Cor. 7. 29, 30, 31. The time is short, it remains that they that have wives, be as if they had none; and they that weep, as though they wept not; and they that ●…oyce, as though they rejoiced not, etc. Why this thirst for riches? there will be a change; why this unwearied seeking after the things of this life, as if thy soul were to go into a barn, or a bag, and there tumble itself for ever? Thou fool, this night may thy soul be taken away, and whose possessions shall then thy careful and only gettings be? the glass will be broken, and all the wine will fly abroad: though thou hast with much eagerness grasped the world in this life, ●…et in death thy hands must open themselves, and let it go; thou must not hold the world above thy life, nor thy life beyond the day of death; no, we cannot always have that which we desire, we must certainly part with what we most esteem of. Secondly, what comfort is this to a good soul! If we had hope Use 2. only in this life (saith Saint Paul) we of all men are most miserable, 1 Cor. 15. Death is a happy change to a holy person: First, it is a change which shall put a period to all his changes in this life: his outward condition, how of●… doth it change? sometime 1 by joy and sorrow, sometime by comfort and misery, by health and sickness, by abundance and want, but when Death comes, all sorrow shall fly away for ever; thou shalt never be more troubled with a sick body, with a sad estate, with common losses; but the change of a temporal life, shall set thee in a full and settled possession of an heavenly. His inward condition how oft doth it change? sometime free, anon distressed; now a sweet view of heaven, anon darkened with fear; now rejoicing in Christ, anon buffeted with Satan; now blessing God for grace, anon distracted, with the insolent workings of remaining corruptions: but when Death comes, then comes a change of all this, it will release thee for ever of sin and Satan; after death sin shall be a burden no more, and Satan shall be a tempter no longer, but thou shalt be as happy as thou canst desire, and shalt enjoy thy God, and thy Christ, without fear or trouble, in glory, in felicity, in eternity; all the cruel insolences of tyrants, shall come short of thy soul, thou shalt be above their malice, and beyond thyself. Secondly, it is a change, and no worse than a change, just as 2. joseph changed his garments, and went into Pharaoh; so thou shalt put off thy body, and go into glory; put off thy mortality, and go into immortality. Oh whatterrour to wicked men! a day of change will befall Use 3. them! Why didst thou say Oh David there is no bands in their death, and they are not in changes like other men? Verily I should have checked thee, hadst thou not recanted it presently thyself, Psal. 73. 4. 17. 18. 19 and reported it to us, that they are set in slippery places, and are brought into desolation, and cast down into destruction in a moment, and utterly consumed with terror; Good Lord, what a change is that to them▪ they judged with insolent and unrighteous judgement the Children of God now, but death will change this; the unjust steward shall be called to an account, and he that beat his fellow servant, shall be eternally judged by a righteous God, and their honour shall sink in the dust, neither shall their riches deliver them from wrath, but they shall see him whom they have pierced and persecuted, and shall not be able to escape his presence. A dismal thing will this be, that a man shall have his honour die, and the great God put disgrace upon him; a dismal change indeed, when a man shall see all his power changed into impotency, his pleasures into torment, and wrath put upon his soul; when God shall separate thee from his presence, thou shalt not have a drop of ease, nor any friend to assist thee, nor any hope of comfort, thou shalt be stripped of them all, and in a moment shall a change of all this be. O considr this (if there be any here) that forget God, lest he tear you in pieces and there be none to help; remember and consider your latter end, and apply your hearts to wisdom. Last of all, shall there be a change that shall befall every son of man? then, Oh that this people were wise as Moses saith, that they Use. 4. would remember their latter end, all the days of our appointed time, to wait till our change come. What do you think of servants to whom you had committed servile employments till you came home; and if when you come home they were absent, and you found one in the street drunk, another in a chamber with a strumpet, how would you take this? Brethren think upon it; we are Gods servants, or should be; two things are imposed upon us, one to honour God, another to save our own souls: if he find us doing the works of the Devil, and the flesh, and find us in the works of the World, how will he take this? Come saith God, I have lent you a life thus many years, I told you what you should be, and what you should do, and what have you been doing all this life? what have your works been? what courses have you taken? are these the fruits of your ways, to have a life run over with ignorance, with profaneness, etc. Alas! when a man at that time shall have nothing to say but, Lord, I have lived in such a sin all my days. I have fulfilled my own desires; thou hast set me in this World, and I have laboured to get a great estate all my days: Another may say, I have spent my time in drunken society, etc. What will God say to these men? are these the end of thy life, the fruits of thy opportunities? where is the repentance I called for at thy hands? where is that godly sorrow that I called for, for the sins of thy life? did not I send thee into the world for this end, to get Grace, to get Faith, to make up thy accounts with me thy God, and hast thou no regard to it? Well thou hast been foolish, inconsiderate for the time that is past; yet now understand that a day of change will befall thee. O let us be persuaded, I beseech you be persuaded to it, in this our day, to know the things that concern our peace, whilst it is called to day not to harden our hearts; whilst it is called to day not to defer our repentance, thou art not assured of any more time then present; Death may meet with thee as thou settest in thy seat, as thou goest out of the Church door, and thou knowest thy heart hath been wicked; oh why wilt thou set thy eternal estate upon so small a point, as it were the cast of a Die. Remember what Daniel said to Nebuchadnezar, let it have acceptance with thee; break off thy sins by repentance, etc. Seing we must die, and appear before the judgement seat of God, what manner of persons ought we to be in all holiness of life and conversation? as soon as we are we begin to sin, and as soon as we are we begin to die, let us look upon our account and be faithful to our souls; perhaps thy accounts are yet to make, oh be sure to let it be the first thing thou dost, and give thyself no rest till thou hast done it; and when thou hast done this, labour to clear it with the blood of Christ, labour by humble confession, and hearty repentance to turn unto the Lord; go on in a holy course, and then assuredly we shall live with joy, and die with peace; when we can get grace in our souls, sorrow for our sins, newness in our natures, reformation in our lives, uprightness in our ways, faith in Christ, a discharge from God, peace of conscience; oh what a happy day, the day of death will be to our Souls! FINIS. ἙΞΑΛΈΞΙΟΝ. HEXALEXIUM. OR, SIX CORDIALS TO STRENGTHEN THE HEART OF EVERY FAITHFUL CHRISTIAN AGAINST THE TERRORS OF DEATH. By DANIEL FEATLEY D. D. Chaplain to his sacred Majesty. Philip. 1. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ is to me life, and death is to me advantage. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Immortal descended into a single combat with Death, and gave Death a deaths-wound by his death, Greek Liturg. LONDON, Printed by john Dawson, for Nicolas Bourne. 1639. ITER NOVISSIMUM. OR, MAN HIS LAST PROGRESS. A SERMON PREACHED At the Funeral of the Right Worshipful Sir THOMAS THIN, Knight. SERMON XLI. ECCLES. 12. 5. Man goeth to his long home, and the Mourners go about the streets. ALthough I might in the Kings (King solomon's) name command, yet I will rather in the Preachers (his other style) humbly entreat your religious attention to the last Scene, and Catastrophe of man's life, consisting of two Acts, and those very short. 1 The dead his pass, he goeth, etc. 2 The Mourners march, they go about, etc. Whereas the whole Scripture is a Volume of divine Sermons, and the Author of every book a Preacher, and every Chapter a lesson; and every verse, and piece of a verse a Text. Gregory Nysscen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pro●…. in Eccles. reasonably demands, why this Book which treateth throughout of the vanity of the world, and misery of man, is entitled, The book of the Preacher? To pass by other answers rendered by him and others, not so pertinent to our present purpose, I conceive this title of the Preacher is in special set over this book, to intimate unto us, that (according to the Argument thereof) there is no Doctrine so fit for all Preachers to teach, and all hearers to learn, as the vanity of the creature, and the emptiness of all earthly delights and comforts. And in very deed there is no meditation more serious, then upon the vanity of the world, no consideration more seasonable, then of the brevity and uncertainty of time itself; no knowledge more wholesome then of the diseases of the mind; no contemplation more divine, then of humane misery and frailty. Which though we read in the inscription of every stone, see in the fall of every leaf, here in the knole of every bell, taste in the garnishing and sauce of every dish, smell in the stench of every dead corpses; feel in the beating of every Ag●…oscere nolumus, quod ignorare non possumus, ●…ypr. de Mortal. pulse: yet we are not sensible of it, we will not take knowledge of it, though we cannot be ignorant of it. In which consideration the Wise man, whose words are as goads and nails, vers. 11. pricks us deep with the remembrance hereof, so deep that he draws blood sanguinem anim●…, the blood of the soul; as Saint Austin termeth our tears, lachrymae sanguis animae. For who can read with dry eyes, that tbose that look out of the windows shall be darkened. Who can hear without horror, that the keepers of the house shall tremble, or consider without sorrow, that the daughters of music shall be brought low, or comment without deep fetched sighs upon man's going to his long home, and the mourners going about the streets, to wash them with tears, and sweep them with Rosemary. Origen, after he had chosen, rather facere periculosè quam perpeti turpitèr, to burn Incense to the Heathen gods, then to suffer his Vid. Vit. Orig. praefix. operib. body to be defiled by a Blackamoor, and the flower of his chastitic which he had so long time preserved to be some way blasted, at a Church in jerusalem, goeth into the Pulpit, openeth the Bible at all adventures, intending to preach upon that Text which he should first light upon, but falling upon that verse in Psal. 50. But to the wicked, saith God, what hast thou to do, to declare my statutes, or that thou shouldest take my covenants in thy mouth? (which contained his suspension) shutteth his book, speaketh not a word more, but comments upon it with his tears: so me thinks having read this Text, in which I find all our capital dooms written, I cannot do better, then follow that Father's prefident, and shut up not only my book, but my mouth also, and seal up my lips, and comment upon the coherence with distraction, the parts with passion, the notes with sighs, the periods with groans, and the words with tears, for alas, as soon as a man cometh into his short booth in this world, which he saluteth with tears, he goeth to his long home, in the next, And the mourners go about the streets. Infans nondum loquitur, & tamen prophetat. Serm. de bono pat. It is lamentable to hear the poor infant which cannot speak, yet, to boad his own misery, and to prophesy of his future condition, and what are the contents of his Prophecy, but lamentations, mournings and woes? Saint Cyprian accords with Saint Austin in his doleful note, Vitae mortalis anxietates, & dolores, & procellas mundi quas ingreditur in exordio statim suo ploratu, vel gemitu rudes animae testatur; Little children newly borne, take in their first breath with a sigh, and come crying into the world, assoon as they open their eyes they shed tears, to help fill up the Vale of tears, into which they were then brought, and shall be after a short time carried out with a stream of them, running from the eyes of all their friends. And if the Prologue and Epilogue be no better, what shall we judge of the Scenes and Acts of the life of man, they yield so deep springs of tears, and such store of arguments against our abode in this world, that many reading them in the books of Hegesias the Platonic, presently broke the Cic. primo, tusc. prison of their body, and leapt out of the world into the grave; others concluded with Silenus, Optimum non nasci, proximum quam primum mori; That it was simply best never to be borne, the next to it to die out of hand, and give the world our salve, and take our vale at once. Howbeit though this might pass for a sage Essay, and a strong line amongst Philosophers, yet wee Christians, who know that this present life to all that live godly in Christ jesus, how full of troubles, cares, and persecutions so ever it be, is but a sad and short Preface to endless Volumes of joy, an Eves fast on earth to an everlasting feast in Heaven, ought thus to correct the former Apophthegm, Optimum renasci, proximum quam primùm mori; That it is best to be new borne, and then (if it so please God) after our new birth to be translated with all speed into the new Heaven. But soft we cannot take our degrees in Christ's school per saltem, we must keep our Terms, and perform our exercises, both of faith, obedience, and patience: we must not look from the Font, to be presently put into the rivers of pleasures, springing at God's right hand for evermore. We must take a toilsome journey, and in it often drink of the waters of Marah●… We must suffer with Christ, before we reign with him: We must taste of the bitter cup of his Passion, before we drink new Wine with him in his Kingdom: we must sow in tears here, that we may reap in joy hereafter. Every man goeth, though some set out sooner, some later, and shall arrive at his home, but let him look to his way, as the way is he taketh, so shall the home be into which he is received, if he take the way on the right hand, and keep within the paths of God's commandments, his home shall be the New jerusalem descending from God, most gloriously shining with streets of gold, gates of pearl, and foundations of precious stones, where all tears shall be wiped from his eyes; but if he take the broad way on the left hand and follow it, his home shall be a dungeon or vault in Hell, where he shall be eternally both mourner and Corpse. But to shoot somewhat nearer to the mark: Marriages and Funerals though most different actions, and of a seeming contrary nature, yet are set forth and as it were apparelled with parallel rites, and ceremonies; our raiments are changed in both, because in both our estate is changed, Bells are rung, flowers are strewed, and feasts kept in both, and anciently both were celebrated in the night by Torchlight: He that hath but half an eye, may see in the rituals of the Ancients, the blazing and sparkling as well of the funeriall, as the nuptial lights; and no marvel the shadows meet when the substances concur; the pictures resemble one the other, when the faces match; the accessaries are corresponding, where the principals are suitable as here they are; for in marriage single life dyeth, and in death the soul is married to Christ: The couple to be married in ancienter times, first met, and after an interview and liking of each other, and a contract signed between them, presently departed, the Bride to her Mother, the Bridegroom to his Father's house till the wedding day, on which the Bridegroom late in the night was brought to his Spouse, and then he took her and inseparably linked himself unto her: Here the couple to be married in man are the body and the soul; at our birth the contract is made, but after a short interview and small abode together, the parties are parted, and the body the Bride returneth to her Mother's house the earth, but the soul the Bridegroom to his Father's house, the Father of 〈◊〉 in Heaven, as both their gests are set forth in this chapter verse 7. the dust returns to the earth as it was, and the spirit to God that gave i●…. But in the evening of the World at that dreadful night, after which the Angel swore there should be no more day or time here: the soul is given by God to the body again, and then the marriage is consummated, and both for ever fast coupled and wedded for better, for worse, to run one everlasting fortune, and to participate either eternal joys or torments together. Thus man is brought to his long home; or as the Seventy and Saint Jerome render the Hebrew, his house of eternity, and the mourners go about the streets: here is a short reckoning of all mankind, like to that of the Psalmist, who alluding to the name of the two patriarchs saith, Coll, ADAM ABEL, All men are altogether vanity; so here upon the foot of the account in Bonavent●…res casting, In Eccles. chap. 12. all appear wretched and miserable, describitur miseria mortis in morientibus & compatientibus, all are either dead corpses, or sad mourners; corpses already dead, or mourners for the dead; and their courses, and motions are two. 1 Straight, man goeth, etc. 2 Circular, mourners go about. The dead go directly to their long home, the living fetch a compass and round about: the termini of which their motions shall be the bounds of my discourse at this present. Wherein that you may the better discern my passage from point to point, I will set up six Posts or stand. 1 The Scope. 2 Coherence. 3 Sense. 4 Parts. 5 Doctrine. 6 Use. The Scope will give light to the Coherence, the Coherence to the Sense, the Sense to the Parts, the Parts to the Doctrine, the Doctrine to the Use. Wherefore I humbly entreat the assistance of God's Spirit, with the intention of yours; whilst in unfolding this rich piece of Arras, I shall point with the finger to. 1 The main Scope. 2 The right Coherence. 3 The literal Sense. 4 The natural Division. 5 The general Doctrine. 6 The special application of this parcel of holy Scripture. First the Scope. 1. The Scope. Although all other Canonical books of this old and new Testament were read in the Church; yet as Gregory Nyssen acutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. observes, this book alone is entitled Ecclesiastes the Preacher, or Churchman: because this alone in a manner tendeth wholly to Ecclesiastical polity, or such a kind of life or conversation as becometh a Preacher, or Churchman. For the prime scope of this book, is to stir up all religious minds to set forth towards Heaven betimes in the morning of our days, Chap. 12. verse 1. Remember thy Creator in the days of thy youth; to enter speedily into a strict course of holiness, which will bring us to eternal happiness, to dedicate to God and his service, the prime in both senses, that is the first and best part of our time. For as in a glass of distilled water the purest and thinnest first runneth out, and nothing but lees and mouther at the last, so it is in our time and age. Optima queque dies miseries mortalibus ●…vi, prima fluit. Our best days first run, and our worst at the last: And shall we offer that indignity to the Divine Majesty, as to offer him the Devil's leave? florem aetat is 〈◊〉 consecr●…re, faecem Deo reservar●…, to consecrate the top to the Devil, and the bottom to God; feed the flesh with the flower, and the spirit with the 〈◊〉▪ serve the world with our strength, and our Creator with ou●… weakness; give up our lusty and able members as weapons 〈◊〉 s●…nne, and our feeble and weak to righteousness. Will God accept the blind, and the lame; the lean, and the withered for a sacrifice? How can we remember our Creator in the days of our age, when our memory and all other faculties of the soul are decayed? How shall we bear Christ's yoke, when the Grasshopper is a burden unto us? when we are not able to bear ourselves, but bow under the sole weight of age? What delight can we take in God's service, when care, and fear, and sorrow, and pain, and manifold infirmities and diseases wholly possess the heart, and dead all the vital motions and lively affections thereof? Old men are a kind of Antipodes to young men; it is evening with them, when it is morning with these; it is Autumn in their bodies, when it is Spring in these: the Spring of the year to decrep●…t old men, is as the Fall; Summer is Winter to them, and Winter death; it is no pleasure to them to see the Almond-tree flourish, which is the Prognosticatour of the Spring, or the Grasshopper leap and sing, the Praeludium of Summer; for they now mind not the Almond-tree, but the Cypress; nor think of the Grasshopper, but of the worm, because they are far on in their way to their long home, and the mourners Cupressus ●…u neria. are already in the streets, marshalling as it were their troops, and setting all in equipage for their funeral; no delectable objects affect their dull and dying senses, but are rather grievous unto them, as the Sun and Rain are to old stumps of trees, which make them not spring again, but rot them rather, and dispose them to putrefaction. And so I have passed the first, and am come to the second Post or standing. The right Coherence. 2 The Coherence. When they shall be afraid of that which is high, and fear shall be in the way, and the Almod-tree shall flourish, and the Grasshopper shall be a burden, and desire shall fail, because man goeth to his long home. If this Consequence be firm, the Coherence must needs be good; but if this be infirm and lame, that must needs be out of joint, let us then consider of the Consequence. Surely Aristotle seemeth to be of another mind, whose observation it is, old men that have their foot on Death's threshold, Sene●… in limine mort is vi●… sunt avidissimi. Aristot. de long. & breu. vitae. would then draw back their leg if they could, and at the very instant of their dissolution are most desirous of the continuance of their life, and seeing the pleasures of s●…e like the Apples of Tanta●… running away from them, they catch at them the more gr●…dily, for want is the 〈◊〉 one of d●…ire; and experience offereth us many instances of old men, in wh●… Saint 〈◊〉 grows young again; who according to the corruption of nature which Saint Austin bewaileth with tears, ●…alunt libidi●…em expleri quam ex●…gui, they are so fa●…re from having no lust or desire of pleasures, as being cloyed there with, that they are more insatiable in them then in youth; the flesh in them is like the Peacocks, quae ●…ctarecrudescit, which after it is sod, in time will grow raw again, so in them after mortification by diseases and age, it reviveth. Sophocles the Heathen Poet might pass for a Saint in comparison of them, for he thanked God, that in his old age he was free from his most Imperious mistress, lust: these men on the contrary, desire Cic. de sen●…ctute. to enthral themselves again in youthly pleasures, and concupiscence in them is kindled even by the defect of fuel; it vexeth them that their sins forsake them; that through the impotency of their limbs and faculties, they cannot run into the like excess as in former times: their few days before death, are like Shrovetide before Lent, they take their fill of flesh and fleshly desires, because they suppose that for ever after they must fast from them. Thus they spur on their jadish flesh now unable to run her former Stages, saying; let us crown ourselves with Rosebuds, for they will presently wither, let us eat and drink, for to morrow we shall die. To reconcile the seeming difference between the miracle of humane wisdom, Aristotle; and the Oracle of divine, Solomon, two distinctions may be made use of. Of old Age. 1 In the entry, when it is vigorous. 1. 2 In the exit, when it is decrepit, et ne ad mala quidem bona. Of old Men. 1 As they ought to be. 2. 2 As they are. When Euripides was taxed as too great a favourer of the female Sex, because in all his Tragedies he brought in virtuous women, and fitted them with good parts to Act; whereas Sophocles, and other Poets of that Age, brought lewd and immodest women upon the Stage, and put odious parts upon them; he made this Apology for himself: others saith he, in their Poems set forth women as they are, but I, such as they should be: solomon's words are capable of a like construction, desire faileth because man goeth to his long home: that is, it doth in the best, and should in all; for what a preposterous thing were it, for a man that hath one eight already in the grave, and is drawing the other after, to desire to cut a cross caper, and dance the morris? or for him that is near his eternal Mansion hou●…e, to hankerby the way, and feast and revel it in an Inn. Moreover, Solomon here speaketh of a Barzillai, who hath no taste of his meat, no sense of delight; no use, in a manner, of sense, to whom dainties are no dainties, because he cannot taste them; music is no music, because he cannot hear 〈◊〉; sweet odours are no sweet odours, because he cannot smell them; precious stones are no precious stones, because he cannot vale●… them; the fairest beauties are no beauties, because he cannot discern them: In a word, he speaketh of an old man in whom all carnal lusts are either quite extinct, or happily exchanged into spiritual, or swallowed up with sorrow and fear of death, and a horrible apprehension of judgement. And so I come to the third Stage, which is the literal sense and genuine interpretation of the words. The sense. As in Origen his Hexapla, every word almost had an Asterisk, or star upon it; so there needs a star or some other light to be put upon every word of this Text, for there is a mist of obscurity upon each of them, and a man may well miss his way, if he know not exactly, who is here the man? what's meant by his going, or gate? where is his long home? and whence are these Mourners? First, whether man be taken Collectiuè for the whole kind, or Species, as the Logicians speak; or Distributiuè for every Que. 1. man in particular, we shall seem to be at a loss. Man taken Collectiuè, stirs not a foot to his long home; for Philosophy reprieveth universal natures from death, or dissolution: and true it is, though single men every day die, yet mankind dieth not: If man be taken Distributiuè, for all particular men of what rank or quality soever, we shall have much to do to distinguish the men in the former part of the Text, from the mourners in the latter. If all are attended with mourners to their funeral, than mourners themselves must have mourners; and so either the train will be infinite, or the lag will be destitute of mourners. Secondly, why useth he this phrase of going, if it import Que. 2. death, sith some expect death and move not at all towards it; some run to it, to some it is sent; some leap into it, as Cleombrotus; some ride to it in state, as Antiochus Epiph●…nes; some are tumbled down into it, as S. Parius, Melius, some are dragged to it, as Sejanus? In a word, when death surpriseth most men, and that in all postures of the body; why is dying here called going? man goeth. Thirdly, where is this long home? in Heaven, or in Earth, Purgatory, Que. 3. or Hell? If we speak of Heaven, or Hell, the Epithet long falls short, for they are eternal habitations: of Purgatory, or the grave (suppose there were any Purgatory) yet neither of them may be properly termed a long home, sith neither the body stays long in the one, nor the soul in the other. Fourthly, whence are these mourners? if they are mercenary Que. 4. and hired from home, they are no true mourners; if they are true mourners, they keep their Closets, they gad not about the streets, they shut themselves long at home for their friends that are gone to their long home. To dispel all this mist of obscurity, and set a light upon each of the material words of the Text, I answer. To the first Quere, that a man is here to be taken, neither Collective Sol. 1. for all mankind in a lump, nor Distributiuè for every particular man without exception, but indefinite, or communiter; for man in the ordinary course or tract; for you shall hardly find a man that hath no friend to drop a tear into his Grave. As for the last men that shall stand upon the earth, and shall be alive at Christ's coming; they shall indeed pass by death properly, yet they shall die after a sort, by passing from a mortal state, to an immortal; and if their long home be Heaven, they shall need no mourners; if Hell, they shall want none to bear them company, for at Christ's second coming all kindreds of the earth shall mourn before him. I answer To the second, that going here is not taken pro motu progressivo, Sol. 2. in special, as walking, or running, but in general, for passing to another world which way so ever, whether we make our way, or it be made for us; whether we go to death, or death come to us; nay whether we stir, only still; whether we are sound of foot, or lame; never had feet, or have lost them, we go this way of all flesh, as I shall show hereafter. I answer To the third, that by long home, according to the Chaldee Paraphras●…, Sol. 3. is here meant the grave, or the place where our bodies, or (to speak more properly) our remains are bestowed and abide till the time of the restitution of all things; the Original is Beth g●…olemo, which S. Jerome renders domum aeternitatis s●…, because from thence (as Lyra noteth) he never returneth to live here; or the house of his hidden time, to wit, where he lieth hid in his Coffin, and no eye seeth him: whereunto holy job alluding saith, Chap. 14. 10. Man dieth and ●…steth away, and giveth up▪ the ghost, and where is he? or d●…us mundt sui, (as Caietan will have it) the hou●… of his world, meaning the world of the dead; or domus seculi sui, the house of his generation (as Pagnine, Montanus and Tremelius well express it) the place where all meet who lived together, the randevouze of all our deceased friends, allies and kindred even as far as Adam: this home may be called a long home, in comparison of our short homes from which we remove daily, these houses we change at pleasure, that we cannot; there our flesh, or our bones, or at least our ashes or dust shall be kept in some place of the earth or sea, till the Heavens shall be no more▪ job 14. 12. I answer To the fourth, that by mourners are here meant all that attend the corpses to the funeral, whether they mourn in truth, or for fashion; and they are said here to go about the streets, either for the reason alleged by Bonaventure, quia predolore quiescere nequiunt, because they cannot rest for heart's grief and sorrow, or they go about the streets to call company to the funeral; or because they fetch their compass, that they might make a more solemn procession to the Church, or Sepulchre. Among the Romans, the friends of the deceased hired certain women whom they called preficas, to lament over their dead: for the most part among the jews this sad task was put upon widows, or they took it upon themselves, as the words of the Prophet imply, and there were no widows to make lamentation; and of the Evangelist also, Acts 9 39 and the widows stood by weeping for Dorcas; and indeed widows are very proper for this employment: When a Pot of water is full to the brim, a little motion makes it run over. Widows, that are widows indeed, and have lost in their Husbands all the joy and comfort of their life, have their eyes brim full of tears, and therefore most easily they overflow, viduae optime deflent viduas, Widows are the fittest to bemoan widows; and what is the body viod of the soul, but a widow deprived of her loving mate? these widows went about the streets weeping and howling, to awake the living out of their dead sleep of security, and to ring in their ears that lesson of the Prophet; all flesh is grass, and the glory of it as the flower of the field. As in a great Clock, when the Index pointeth to the hour, the wheels move, the Clock strikes, and there is a great noy●…e, till the plummets or weights touch the earth, so saith Filius Fabri in his same, when Et strepitus iste perdurat quousque pondus id●…st ponderosum corpus ad terram pervenerit sed corpore in terram projecto statim cessa●… tumultus Destructor vit par. 4. c. 2. the Index pointeth to the last hour of a rich man; the Bell rings, and there is a hideous and fearful noise of singers and mourners; and this continueth till the weight, to wit the weighty corpses of the dead toucheth the ground, and is put into the earth; after which the ●…umult ceaseth, and the loud music is turned into soft and solemn, the Lydian, into Dorricke, and the shallow channels of tears, which made such a noise, shall run into the depth of silent sorrow, or M●…re mortuum. And so I come to the fourth Stage. The natural division of the Text. The division There are but three things appertaining to man here. 1. Life. 2 Death. 3. Burial. And see they are all three in the Text. 1. Man goeth, there is his life. 2. To his long home, there is his Death. 3. And the Mourners go about the streets, there is his burial described by pariphrasis. And so I am upon the fifth stage. The Doctrine, Man's life is a voyage, his death the term or period of this The Doct. voyage, his Grave his home, and Mourners his attendance; you may observe a kind of sequence in these observations in the Concatination of them; the first link draws the second, the second the third, the third the fourth; if our life be a pilgrimage, our death must needs be the term and our arrival at our Country, if Death be our arrival, the Grave must needs be the house for our bodies, if the Grave be our house, what fit attendance there but mourners? Our life is a pilgrimage, so it is termed by jacob, Gen. 47. 9 The days of the years of my pilgrimage are 130. years; And by David, Psal. 119. 54. Thy statutes have been my songs in the house of my pilgrimage; and we are all pilgrims and strangers 1 Pet. 2. 11. and our fathers were no better; Psal. 39 10. I am a stranger, and sojourner, as all my fathers were, Vita est via, & omnes Christianus viator, Our life is a way, and every man living in this world a passenger. A direct motion, and that continuate, and uninterrupted from the cradle to the coffin, from the womb to the tomb, is the way of all flesh, a way in which children walk, before they can go; and old men crawl, when they cannot now go; Infants who never had the use of their limbs, and impotent old who have lost them, yet run this race, wherein though some make a longer line, and others a shorter, yet all finish their course: a strange race, wherein though a man stand still or sleep, yet he advanceth forward, and gaineth ground; and he goeth so much the faster, by how much he is the weaker, for the less vigorous, the more speedily he tends to his long and last home: the hourglass is running, whether the Preacher proceeds, or makes a pause; and the ship is sailing whither it is bound, when we sleep in our cabbine: so whether we wake or sleep, move or rest, be busy or idle, mind it, or mind it not, we walk on toward our long home. That which Saint Paul spoke in a moral, or divine sense, Seneca Quotidiè, morimur quotidiè enim demitur ali●…ua pars vitae. makes good in a natural; We die daily, for every day, nay every hour, we lose some part of our life; as our years increase, so our time decreaseth; for the more years, months, days, or hours that we have lived, the less we have to live: the glass is running, not only when the last sand drops out, but all the while: so we are expiring and dying, from the running of the first sand in the hourglass of our life, to the last, from the moment we receive breath, to the moment that we breath out our last gasp. Thus the man in my text goeth, or rather runneth still in his natural course, that is, every man, for the word in the original is Adam, in whom we all die, who is so tarmed from Adama, the earth, not that more solid part of the earth, but the brittlest of all, red earth, sand, or dust, Pulvis es in pulverem ivis, Of dust thou art made, and dust shall be made of thee. Now if there be any living upon earth, who hath none of this earth in him, let him balk the way of all flesh; but if the earth be an ingredient, nay, a predominant in his composition, then assure himself his resolution shall be into it, for the Dust will return to the earth as it was, ver. 7. Plato conceived the celestial bodies to be made, as it were, of the flower and purest of the elements, but the sub luna●…ie, and terrestrial of the bran and lees. (Beloved) we are made of dregs, and Bern. in serm. Seni●…us mori & in sanuit 〈◊〉 in insidiis. our mother is muther, cousin-germaine to corruption once removed, all men are either young or old; the difference between them is no more, than we find in the translations of my Text; the old man, it, the young man, ibit, the one is now going, the other shall go to his long home; the one may die soon, the other cannot live long; If he die naturally, he keepeth his own pace, and goeth of himself; if he die by violence, he is driven forward, and mending his pace, sooner arriveth at his long home. But as there is a natural body, and a spiritual body; an earthly Adam, and a heavenly; so there is a natural course of man, of which I have finished my discourse; and a spiritual, of which I am yet to begin: As the natural life, so the Christian is a progress in which we ought not to stay, but to advance, still proceeding from grace to grace, and virtue to virtue; If we ever look to shine as the Sun in the kingdom of the Father, we must not be like joshua his Sun that stood still; or Hezekia's that went back ten degrees; but like david's, which like a giant runs his course, and never ceaseth; I need not direct any man in his natural course from life to death, every man knows it, and whether he knows it or no, he shall accomplish it, the spiritual course is more considerable, which is itinerarium ad Deum, a Journal to eternity, a progress from earth to heaven; this progress a man begins at his regeneration, and in part endeth in his dissolution by Death, but wholly and fully after his Resurrection; the way here is Christ; the viaticum the blessed Sacraments; the light the Scriptures; the guides, the ministers of the Word; the thiefs that lie in wait to rob us of our spiritual treasure, the devils; our convoy the Angels; our stages several virtues and degrees of perfection, the City to which we bend our course, jerusalem that is above, wherein are many Mansions, or eternal houses. And thus as before the old man, so now the new man goeth to his long and eternal home, without any resting place between, at which all the ordinary sort▪ of the Romanists must bait, though little for their ease, cooling or refreshing, for it is in a hothouse; nay, a house all on fire; nay all of fire, and that as hot as hell; I mean Purgatory, wherewith if Solomon had been acquainted, he would have changed this motto of mortality, and not have said, man goeth to his eternal home; but to his purging bath, and the Friars go about the streets singing Masses and Dirges for his soul; assuredly if the souls of those that die under the Gospel need a sacrifice to deliver them from the torment of a temporary hell, or Purgatory fire, the souls of them that died under the Law much more needed it; why then did Moses appoint none for them? why did none of the inspired Prophets pray for the release of their souls? Solomon if there had been such a stop in the midway, would have made a pause in his speech, and not said im-immediately man goeth In domum eternitatis suae, into his everlasting home, as the seventy, and the vulgar Latin, (which no Papist upon pain of a curse, can reject,) render the Hebrew Beth gnolomo. Purgatory is no such home; therefore Gregory of Neocesarea, and Cyprian so expound this Text, that they quite leave out this immaginarie fire kindled in the paper walls of Purgatory. Gregory saith, the good man marcheth out joyfully towards his eternal Aevi temporalis fine completo ad eterna vel mortis vel immortalitatis hospitia dividimur. house, but the wicked draws back and bedews the threshold with tears, and fills all with lamentations: and that we may know when a man taketh possession of his eternal home, Saint Cyprian tells us it is upon the expiring of our lease in the poor tenement of our body. If there be a Purgatory for Souls after this life, why not for bodies also which need as much pu●…ging as souls? if such a place be to be found, we are certainly like to hear of it from Philosophy or Divinity, and may discover it either in the map of the World, or in the type of Heaven, the holy Scripture. Nature gives us no notice of any such place; in Scripture we find indeed a Scelusaut exwiturigne. Purgatory, but it is either in the laver of our regeneration, or in the blood of our Redemption, for so we read I john 1. 7. The blood of jesus Christ cleanseth, or purgeth us from all fins; if from all sins, than none are left to be burned out with Purgatory fire. The Philosophers indeed describe a fire in the night, which they call ignis fatuus; or the fool's fire, because it leads fools out of their way, whereby they often fall into bogs, or thiefs hands; is not this Romish Purgatory, that ignis fatuus, that leads fools in the night of error out of their right way, whereby they truly fall into thiefs hands? I mean the Monks and Friars, Priests, and Jesuits, who though they can purge neither the bodies, nor the souls of the deceased, yet they can the purses of the living, by these fireworks of their wit. But I list not to dwell any longer in Purgatory, because there is no such real place, either in the world, or out of it. I am now come, though long first, to man's long home, which cannot be described in a short time, and therefore I leap into my last stage, which as you may remember was; The Application of the Text to this sad occasion. As a contrary Application order is used in a compositive method, to that which is taken in a resolotive, so I must now use in the Application of my Text, a method direct contrary to that which I followed in my Explication: for therein first I showed you how the natural man goeth to his long, and the Spiritual to his eternal home; and after how, and why, and what sort of Mourners went about the streets lamenting the deceased; but now I am first to speak of the Mourners, who have already finished their circular motion, and then of the direct motion of the Man, the man of quality, the man of worth, the man of estate and credit, who is already arrived at his long let, and now entering into his long home. Touching the Mourners I cannot but take notice of their number and quality; the number is great we see, yet we see not all who yet are the truest Mourners, pouring out their souls to God with tears in their private closerts. Illa dolet verè, quae sine teste dolet. Her portion of sorrow like Benjamins, is five times more than any others whose loss of a Husband, and such a Husband is invaluable. Secondly, the quality of the Mourners is not slightly to be passed by, debetur iis religiosa mora; for, not only great store of the Gentry and Commons, but some also of the Nobility, the chief Officers of the Crown, and Peers of the Realm; not Religion only and learning, but Honour and Justice also hath put on Blacks for him, thereby testifying to all men their joynt-respect to him, and miss of him. And if any prompted by judas shall object against this Solemnity, and prolix ceremony ut quid perditio ista? To what serves this waste? might not the money have been better expended in charitable alms, to the relief of very many poor. I answer in the words of our Saviour, Haec oportet facere, & illa non omittere; Those works of charity they spoke of, aught to be done: and these of decent Rites and ceremonies not to be left undone: the rule of the Apostle, Let all things be done decently and in order, is a warrant as well for the due Exequys of the dead as Obsequies of the living: if all things must be done decently, and in order, in the State and Commonwealth, much more in the Church, whose emblem is, Acies ordinata, an Army marshaled in excellent order, with Banners displayed; and if all things in the Church must be so carried then Funerals as well as Nuptials, Burials as well as Christen; and if so, then ought they to be celebrated not after the preposterous manner of some in the night as works of darkness: but in the day as works of Piety, in honour of them who have received the inheritance of Saints in light, not penuriously and basely, but nobly and liberally; where the quality of the dead requireth it, and the estate will bear it. Howbeit I confess, that as Magnificence is always a virtue, so prodigality is a vice; and one of those master-vices which hath gotten a great head in this Kingdom, and a Garland upon it. Yet to do the dead right, though luxury be guilty of the death of many: yet the dead are no way guilty of this superfluirie, they neither order it, nor are sensible of it; neither is the prodigality (under the weighty burden whereof the Land groaneth) so much seen in black clothes, as in Silks and Velvets, cloth of Gold and Tissue; not in Jet as in Pearl, and precious stones; not in building Marble Sepulchers for the dead, as Marble houses for the living; not in armoury, as in luxury; not in pendants, as in attendants; not in Funerals, as in Nuptials, Masks and Pageants, Court entertainments, and City feasts, at which if Vitellius or Apicius were bidden, they would condemn themselves for too much frugality. What Seneca spoke of time, solius temporis prodigi sumus, cujus unius honesta est avaritia, we are lavish of our time, of which covetousness is only commendable; we may invert, and with truth confess, we are frugal for the most part in those things (I mean the service of the living God, and offices of piety to the dead) wherein not only bounty, but magnificence also is most commendable. If any be otherways minded, and repine and grudge at this last honour to the dead, and comfort to the living; I shall use no other reproof of him at this present, than a like to that of Constantine recorded in Eusebius Go to Acesias who art so precise, and holdest none worthy to keep pace with thee, fac scalam, & ascend solus in coelum Make a ladder, and climb up alone upon it to heaven: so let these men make them a Bear like the newfound Chariots in the Low-countreyes, that run of themselves without a driver, and let them be carried alone in it to their long home; Let no Mourners follow them, nor eye pity them, or shed tear for them. Nec enim lex justior ulla est. But let them who have lived in credit die in honour; let them who in their life time did many good offices to the dead, after they are dead receive the like offices from the living. Out of which number, envy itself cannot exempt our deceased brother. Of whose natural parts perfected by Art and learning, and his Moral much improved by grace. I shall say nothing by way of amplification but this, that nothing can be said of them by way of amplification. All rhe●…oricall exaggeration will prove a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diminution of them. In sum, he was a most provident householder, loving Husband, indulgent Father, kind Landlord, and liberal Patron. So kind a Landlord, that when his Tenants were behind with him, he was so far from suing them, or putting them to trouble to extort his due from them; that instead of receiving from them, he lent great sums unto them; by the good employment whereof they were enabled to recover themselves and pay him. So liberal a Patron he was, that he not only freely bestowed all the Benefices that fell in his gift, but was also at all the charge of institution, induction, composition, first-fruits, and whatsoever burden fell upon the Incumbent: Such patterns of Patrons, we may rather wish than hope for after him; what shall I need to add more concerning him, whose birth was illustrious, his education liberal, his Patromonie great, his Matches suitable, his life exemplary, and his death comfortable? Single virtues we meet with in many, but such combinations as were in him, such affability in such gravity, such humility in such eminency, such patience in such trials, such temperance and moderation in such abundance, as we have just cause to bless God for in him, so we have great cause to pray for in others of his Rank. In his tender years he was set as a choice Plant in the famous Nursery of good learning and Religion, the University of Oxford, where living as a Commoner in Corpus Christi College, under the care and tuition of Doctor Sebastian Wenfield; he very much thrived and grew above his equals both in grace and in knowledge, gaining to himself as much love, as learning. After he was removed from thence, he fell into very great troubles, as well before as after the death of his Father, but the Lord delivered him out of all: These crosses and afflictions served but as Files to brighten those gifts and graces in him, which shined afterwards most brightly in his moresetled estate, and eminent employments, being chosen Deputy Lieutenant in Wiltshire; Commissioner in three Shires, Four times high-sheriff, and often knight for the Shire in Parliament; in all which places of important negotiations and great trust, he so carried himself, that all men might see in all his actions, he had a special eye to the Motto in his Escouchion, jeay bonne cause, for with Mary he always chose the good part, and stood up for the truth, which he confirmed with his last breath. You have heard what he was in public, but what was he in private? we have seen him in the Sun, how demeaned he himself in the shade? True, Religion is like the precious stone Garamantites, which casteth no great lustre outwardly, but semper intus habeat aur●…as g●…ttus: but we may discern as it were golden drops within. Three of these after I have presented to your view, I will then set free your patience, and give your sorrow full scope to vent itself in tears. The first of these was tenderness of conscience, which is one of the most infallible tokens and marks of the Child of God; so tender was he, that he would undertake no business before he was fully persuaded of the lawfulness thereof, both by clear texts of Scripture, and the approbation of most learned and conscientious Divines; he made scruple, not only of committing the least known sin, but of embarking into any action which was questionable among those that love the truth in sincerity. And therefore, although God blessed him with great wealth, and store of coin, yet he never put it to Usury or Interest thereby to increase it, for he held the toleration of the Law in this Kingdom to be no sufficient warrant for any violation of the divine Law, the distinctions lately coined, of toothless and biting Usury he no way allowed, judging truly, that all Usury according to the Hebrew Etymology, is biting, and hath not only teeth, but Adders teeth envenomed; for all Usury if it bi●…e not our Brother as per accidens sometimes it may not, yet it bi●…eth the conscience of all such who have any remorse of sin. The second aurea gutta was Christian compassion, whereby he took to heart the afflictions of joseph, and misery of Lazarus, whose sores he cured with the most precious balsamum he could buy for his money. What Pliny writeth (lib. ●…2. c. 8. Attalus usus est Thynni recentiores adipe ad ul●…era) on the Fish in Latin Thynnus, that it is a sovereign remedy against many diseases, and cureth all kind of ulcers, was truly verified in him; for he furnished himself with the best cordials and the rarest medicinal receipts; and when he heard of any poor, sick, or hurt; he not only sent them money, but Bezoar, and balsamum, thinking nothing could cost him too dear, whereby he might save the life, or recover the health of the poorest member of Christ Jesus. In the years of dearth and sickness, he sent provision to all the Parishes about him, and thrice a week relieved a hundred atleast at his gate: neither did his compassion die with him, for in his Will and Testament confirmed by him the day before his death, he bequeathed divers Legacies to the poor, whereof these following came to my notice. To Saint Margaret's in Westminster, 10. pound. To Kempsford, 60. pound. To Cosley, 60. pound. To Froome, and the Woodlands, 100 pound. To Warmester, 100 pound. To Deverill, and Mounten, 100 pound. The last aurea gutta which I shall present to your view at this time, was his fervency of zeal for the truth of the Gospel; in all the Benefices which he bestowed, he took special care to make choice of men sound in the Faith, no way warping either to Popish superstition, or 〈◊〉 separation: as he made greatest account of those Ministers of the Gospel, who were serve●… i●… spirit, zealous for the truth; so he hated none more than 〈◊〉, and lukewarm Laodica●…: he ●…eldome spoke of any Romanist without expressing a great dete●…tation of their idolatry, and superstition: the night before he changed this life for a better, after an humble confe●…ion of his sin's in general, and a particular 〈◊〉 of the Articles of his belief, in which he had lived, and now was resolved to die, he added, I renounce all Popish superstition, all man's merits, trusting only upon the merits of the Death and passion of my Saviour; and whosoever trusteth on any other, shall find when he is dying, if not before, that he leaneth upon broken reeds. Here after the benediction of his Wife and Children, being required by me to ease his mind, and declare if any thing lay heavy upon his conscience; he answered, nothing he thanked God; yet like an obedient child of his Mother, the Church of England, both heartily desired, and received her absolution: and now professing that he was most willing to leave the world; he besought all to pray for him; and himself prayed most ●…ervenely; that God would enable him patiently to abide his good will and pleasure, and to go through this last and greatest work of faith and patience: and the pangs of Death ●…oone after coming upon him, he fixed his eyes on Heaven from whence came his help, and to the last gasp, lifted up his hand, as it were, to lay hold on that Crown of righteousness, which Christ reacheth out to all his children, who hold out the good fight of Faith to the end, and conquer in the end; Which crown of righteousness, the Lord who hath purchased with his blood, after we have finished likewise our courses, of his infinite bounty bestow upon us all. Cui, etc. FINIS. TEMPUS PUTATIONIS. Cant. 2. 12. OR, THE RIPE ALMOND GATHERED. A SERMON APPOINTED to be Preached at the Funerals of the Right Honourable, the Earl of EXETER, in the Abbey Church at Westminster SERMON XLII. GEN. 15. 15. And thou shalt go to thy Fathers in peace, thou shalt be buried in a good old Age. IT was the manner of the Egyptians and greeks to embalm the dead bodies of great Personages, and anoint them all over with Honey, which kept them a long time from corrupting and putrifying in their Sepulchers. Thus the Macedonians preserved the Corpses of Alexander (as some Historians report) above a hundred years from rotting in his Coffin. But Gemistus Phleton being to perform a like Rite to Ages●…laus, for want of Honey laid his Corpses in Wax made of Honeycombs. I am sor●…e I am at this time to give the Motto to this Emblem. A Person of quality, a Person of wealth, a Person of noble birth, a Person of Honour, a Person of fame and renown, whose soul is already bound up in the bundle of life, is now to he brought with Honour to his long home; and though not his Body, yet his name to be embalmed, and preserved as it were in honey, in the sweet Commemoration of his Virtues: and the first Standard-bearer of Religion under his Majesty, and the great Master of these sacred Rites and Ceremonies was designed to do this office, and he richly provided for it; of whom I may truly say as Homer of Nestor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cujus ex ore melle dulcior flueb●…t oratio. But si●…h it hath pleased the Divine Providence, whose footsteps are not known, to take away for a time the use of his feet, who should at this time have stood on this holy Mount. Bounden duty and service hath laid upon me Genistus Phletons task; and I am constrained as he was in-apia mellis cera mortuum circùm linere, to use Wax for want of Honey, and vulgar oil in stead of precious balm: my best Apology is, that I prayed heartily with Moses, that God would send the message (I am to deliver) by him by whom he should send: But he will make choice of his own instrumen●…s, and sometimes of set purpose he will make use of the weak and ignoble, the more to show his power through the infirmity, and glory through the ignobleness of the means. The Walls of jericho shall fall with a noise only, and this noise shall not be the shrill and sweet sound of silver Trumpets, but the harsh and hollow sound of Rams horns; and even from this disappointing of the chief Actor in this mournful Scene, and taking a Novice in his room, you may gather this flower as it were by the way, and strew it with others upon the Hearse, that we cannot resolve, or certainly build upon any thing in this World; we are sure of nothing, not so much as of the Tomb we shall be laid in, not of our winding-sheet, not of our grave-clothes, not of our Mourners, not of our Preacher: We are not sure of our Tombstone, for when joseph of Arimathea hewed out a Tombstone out of the Rock, he intended it for himself; yet was he not laid there, but our Saviour in it: We are not sure of our grave, clothes, and winding-sheet; for Heliogobalus the Emperor provided himself of rich furniture in this kind; and moreover, in case he should come to a violent end, or be forced to make away himself, he kept by him golden fetters, and silken ropes; and made a Bath of Rose-water to drown himself in, yet none of all these were made use of at his miserable death an dignominious burial in a laystall. Nay, a man is not sure that his s●…nne shall cover his flesh, for Zisca his skin was plucked off after his death, and a Drum made of it. Lastly, a Coclous hist. man is not sure of his Bearers or Mourners, nor the Preacher who shall make his Funeral Sermon, as you learn to your costs this day. For that excessive speech of Saint Jerome, abasing himself in I may add, 〈◊〉 〈◊〉, & eruditionis ves●…igia, ego cinis & velissima pars luti; & scintilla dum vertor, satis habeo si splendorem illius imbecillitas occulorum meorum ferre possit. comparison of Roffinus will prove defective, in expressing the difference between him whom you hear, and whom you should hear. I shall think myself happy if I can but tread in any of his steps, or imprint, but one of his notes in your heart. Which that I may do the better, I have borrowed his characters, I mean the words of that Text which he chose, as best befitting this occasion, wherein we see that performed to one of the sons of Abraham, which was long ago promised to the Father of the faithful, that he should go to his Fathers in peace, and be buried in a good old age. The hand of a dead man stroking the part, cures the Tympany, and certainly the consideration of death, is a present means to cure the swelling of pride in any; for in this l●…fe many things Aug. l. de Nat. & great. respice sepulch●…; & vide quis servi quis Dominus, quis dives, & quis pauper, discern si potes vinctum à rege, fortem à debili, pulchrum à deformi. make odds between men and women; as birth, education, wealth, alliance and honour: but Death makes all even, respice sepulchra, saith Saint Austin, Survey men's graves, and tell me then who is beautiful, and who is deformed: all there have hollow eyes, flat noses, and ghastly looks; Nireus and Thersites cannot be there distinguished: tell me who is rich, and who is poor; all there wear the same weed, their winding-sheete: Tell me, who is noble, and who base and ignoble, the worms claim kindred of all: tell me, who is well housed, and who ill; all there are bestowed in dark and dankish rooms under ground. If this will not satisfy you, take a sieve and sift the dust and ashes of all men, and show me which is which. I grant there is some difference in dust: there is powder of Diamonds, there is gold dust, and brass pinne-dust, and sawdust, and common dust; the powder of Diamonds resembles the remains of Princes; gold dust, the remains of Noblemen; pinne-dust, the remains of the Tradesman; sawdust, the remains of the day-labourer, and common dust, the remains of the vulgar, which have no quality or profession to distinguish them; yet all is but dust. At a game of Chess, we see Kings and Queens, and Bishops, and Knights upon the board, and they have their several walks, and contest one with the other in points of State and honour: but when the game is done all together with the Pawns are shuffled in one bag; in like manner in this life men appear in different garbs, and take divers courses, some are Kings, some are Officers, some Bishops, some Knights, some of other ranks and orders. But when this life like a game is done, which is sometimes sooner, sometimes later, all are shuffled together with the many or vulgar sort of people, and lie in darkness and obscurity till the last man is borne upon the earth, but after that Erunt ipsis quoque fata sepulchers. the Grave which hath swallowed up all the sons of Adam, shall be swallowed up itself into victory. Till than we shall all go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in our several rank and order, take our last walk, Sophocl in Antig. the way of all flesh; and it is happy if we go it as Abraham did here in peace, and a special blessing, if we be gathered as he was to his Fathers in the Autmne of a good old age. In which words we have two Acts of a Tragedy, the former acted upon his stage, thou shalt go to thy fathers, the latter under the scaffold, and be buried in a good old age. None die better than they, who have life in their hope: and none live better than they, who have death in their mind and thought; especially if it be in the time of their health, and bloom of their beauty, and pride of their youth, and top of their earthly happiness. For this cause joseph of Arimathea, is supposed by many, to have set his Sepulchre in his Garden, as it were to sauce his sweetest pleasures, with the sad thoughts of his Funeral: and john surnamed the Almoner began his Sepulchre, on the day he was Confecrated Patriarch of Alexandria: and it was the manner of the ancient Emperors at their Coronation feast, to have several sorts of Marble showed them, to the end, that they might choose one of them for their Tombstone; and agreeable hereunto the interlineary gloss yieldeth a reason why God commanded that the oil where with the Kings were anointed, should be compounded with Cinonion, and other spices, quod sit cinericii coloris, because it is of the colour of Ashes, or rather such mould as is digged out of Graves, to put them in mind that very day in which they were made gods upon earth, that they should die like men. In which regard we have great cause to bless the providence of our heavenly Father, who in the midst of our Marriage feasts, and many occasions of mirth and joy, presents us with such sad spectacles, as here we see; to the end we should not exceed in our mirth, or too far set our heart upon the pleasures and comforts of this life, which like sticks under a pot after a blaze fall suddenly into ashes. Let us learn from all the changes and chances of this mortal life, not to sing a requiem to our souls here, with the fool in the Gospel, because we have wealth laid up for us, for many years, for if our riches take not their wings, and fly away from us, we shall be taken away from them, we shall be arrested by God's Bailiff, Death, and then we must go. But thou shalt go. Our observations from this Scripture ariseth from two springs 1. The manner. 2. The matter. The former divides itself into two Rivulets, the latter into three: In the former, to wit, the manner I observe, 1. That these words were spoken to Abraham in a Dream, (when the Sun was going down a heavy sleep fell upon him.) 2. That they were spoken by way of Gracious promise. In the latter, to wit, the matter I observe three blessings bestowed upon Abraham. 1. A comfortable death, Thou shalt go in peace. 2. An honourable burial, and be buried with thy Fathers. 3. A seasonable time for both, in a good old age. First, of the manner; When the Sun was setting, a dead sleep and dreadful darkness fell upon Abraham, and God showed him in a dream, the misery and thraldom of his posterity in Egypt: Know of a surety, that thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them 400. years, vers. 13. and lest at the sight hereof his heart should utterly have failed him, and his bowels dried up within him like a potsherd; God cleareth the sky which was clouded with a smoke of a fiery furnace, ver. 17. and cheereth his heart, reviving him with a promise of safety, and peace for himself, and of deliverance of his posterity also out of their grievous servitude, after a certain period of years allotted for the promise of the growth and ripeness of the Amorites sins. For dreams in general, the great Secretary of Nature discovereth Aris●…. Eth. unto us, that the Dreams of good men, are better than the Dreams of bad; and he will have his foelix or happy man to have a singular privilege above other men, even in his sleep. And doubtless, as a good conscience is a full feast in the day, so it is a light banquet in the night; for better thoughts, and fantasies in the day, beget better dreams in the night: as the brighter colours in the Window, when the Sun shineth cast clearer species intentionales, or reflections from them on the Wall. God is with his children, as well in the night, as in the day, and he imparts his counsels, and discloseth his secrets, as well by dreams in the one, as by visions in the other. That prophecy of joel, I will pour out my spirit upon all flesh, and your young men shall see visions, and your old men shall dream dreams, though it were fulfilled in the day of Penticost, (as Saint Peter instructeth us) yet ought it not to be restrained to that day, or the Apostles time only. For it hath been verified in all after-ages, and holdeth still for profitable, and comfortable irradiations of God's Spirit upon the soul, by day and night, though not for supernatural and prophetical revelations, or not so frequent: Dreams therefore as they are not with the Eastern people superstitiously to be observed; so neither are they utterly to be neglected, as idle and vain nocturnal fantasies; The Poet could say: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer Ilae. jupiter sends Dreams, and Aristotle dreamt not, when he wrote his exact discourse of Divination by dreams; nor Artemidorus Aristot. phy. when he published his curious tract, entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judgement of Dreams, for the experience of all times proveth, that the Dreams of many men, especially a little before their death, have been very considerable: When the Windows of the senses are shut, the soul hath best leisure to look into herself: and after sickness hath battered down the walls of the dark prison of the body, in which she was close kept, more light breaks in upon her, and she seeth farther off then she could before; and this is the meaning of the Platonics, in that their Apophthegm, anima promonet in morte, The soul looks out, as it were, near death: For this particular in my Text, God is gracious to many of his children now adays by Dreams, or otherways to give them notice of their departure hence. To some he maketh known the year, to some the month, to some the very day and hour, when they shall go the way of all flesh. And as here he fore-shewed Abraham his departure from hence per viam lacteum, by the milky way, as it were, that is by a sweet and pleasant passage of a natural death in the autumn of his life: so also in a Dream he represented to Saint Polycarpe, and Saint Cyprian, their passage per viam sanguineam, The Acts and mon. p. 〈◊〉. bloody way of martyrdom. Policarp not many months before he was sacrificed for a whole burnt-offering to God, dreamt that his Pontius Diaconin vit. Cyp. bed was all on fire under him: and Saint Cyprian saw in a Dream the Proconsul give order to the Clerk of the Assizes, to write down his sentence (which was to have his head cut off with a Sword) which when the Clerk by signs made known to Saint Cyprian, the godly Bishop earnestly desired a little delay of the execution, that he might set his house in order; and the Clerk answered him in his dream, that his petition was granted; and so it fell out accordingly, that that day twelve month (after he had this Dream) this Saint of God closing first his own eyes, lost his head on earth, but received a glorious crown of martyrdom in heaven. The second thing I observed in the manner was, that these words were uttered by way of promise to Abraham, whence Calvin rightly inferreth, that Abraham's long life, was a favour of God unto him, not the purchase of his own merits, much less the fruit of his own care, for although speaking in ordinè ad secundas causas, a man may be said by the observation of physic rules, to prolong his days upon earth, as Galen did, who was otherways a man of a very crazy body, and could not in all likelihood have held out half so long: yet if we speak simply and absolutely; it is certain, that as no man can by his care add a cubite to his stature, nor an hour to his life, beyond the period set by God before all time; for my times are in thy hands, saith David, and our days are Psal. 31. 15. determined, saith job, the number of our months is with thee; thou hast appointed man his bounds, which he cannot pass. Job 14. 5. and 7. 1. Is there not an appointed time to man, are not his days, as the days of a hireling? The Almond tree groweth not upon the head of any, without dew from heaven; here it grew and bloomed in a seasonable time. If life be a blessing, long life is a greater blessing; especially if it be crowned with a happy death; for the last Act maketh our life a Comedy, or a Tragedy; and as the evening proves the day, so a man's estate at his death, and after overrules the verdict of his life. Dicique beatus, Ante obitum nemo supremaque funera debet. and so I fall into the road of my Text, and begin to treat of the peaceable end of those who die in the faith, and lie in the bosom of Abraham. Go to thy fathers in peace. There is a great difference about the interpretation of this phrase, Ibis ad patres, and the reason of the difference is, the difficulty which ensueth upon every interpretation: For if we refer these words to the body of Abraham, and the burial thereof in the Sepulchers of his Fathers; this Exposition complieth not with the truth of the story; for none but Sarah lay in this cave, Abraham's Fathers were elsewhere bestowed. If we refer them to the soul of Abraham, and illustrate them with this gloss, Thou shalt go in thy soul, to the glerious troop of thy Ancestors; a question than will grow, what that place is whether his Fathers went before him, is it Heaven? but some of Abraham's Fathers were Idolatours, and we have no warrant to place any Idolator there. Is it Hell? thither no man goes in peace, neither did ever yet any Jew, or Christian so rub his forehead, or rather arm it with brass; as to affirm that the soul of Abraham in whom all generations of the earth were blessed was in Hell: shall we then send him to the Rabbins Limbus, or the Popish Purgatory, or the ancient Father's occulta Tertul. de resurrect. in candidâ expectant, ut eandidat magistratum ambientes expectabant suffragia. receptacula hidden receptacles, or unknown places; wherein Tertullian conceiveth, that the souls of the faithful departed, resemble those among the Romans, who stood for offices, and the day of the election, while the voices were in calculation, expected in a white gown, whether they were chosen or not. Saint Austin, also is very express for these hidden Cells; from the death of a man till the last resurrection, the souls are bestowed in hidden receptacles, as every soul Encharid ad L●…urent. omne tempus quod inter homines mortem, & ultima resurrectionis interpositum est a nimas abdita recep●…acula continent, sicut gueque d●…g na est, vel requiae, vel e●…mna, pro co quod sortit●… est in carne dum viverct. is worthy either rest or pain. To dispel this mist which hath caused many to miss their way, first by the light of the Scripture, I will clear the Point in question, and then interpret the phrase. First then for the souls of the faithfuls flight after she is free from this clog of flesh; I answer, that it is strait to Heaven to the assembly of the first borne there, and the spirits of just men made perfect: for of Enoch who was translated, that he might walk with God, and of Elias, who was carried up into Heaven in a fiery Chariot; there is little doubt can be made; and less of Abraham, to whose bosom in Heaven Lazarus was carried: and lest of all on the Thief, to whom Christ promised on the Cross, this day thou shalt be with me in Paradise. Why should Saint Paul so earnestly desire to be dissolved and to be with Christ; if after his dissolution till the day of judgement, he should not come near him nor see his face? Why should all godly Christians be so willing to be absent from the body, that they might be present with the Lord, if after they were absent from the body they should not come into the Lord's presence? who dare question that which the Apostle so expressly and so confidently delivers, we know that if the house of our earthly tabernacle be dissolved, we have an eternal in the Heavens. As for the phrase thou shalt go to thy Fathers, it is but an elegant circumlocution of the period of our life; a quaver upon the close thereof, for the meaning is, thou shalt die, or go the way of all flesh, Quo pius ●…neas quo dives Tullus & Ancus. whether all thy Fathers went before thee, good and bad, rich and poor; for Death's sickle like the Italian Captains sword, which could not distinguish between a Guelf and Gibelive, slays all, and makes a prey of all. The righteous soul must for a time be divorced from the body as well as the foul of the wicked, and in the graves the Worms claim kindred of the elect, as well as of the reprobate: the consideration whereof, put the Preacher into a passion, how doth the righteous man die as well as the wicked? as it is said of Abraham, that he is gathered to his Fathers; so it is said also of Ishmael and may be of the wickedest man that breathes. And herein the language of Canaan, and the language of Ashdod, do not much differ: for what the Romans mean by that their phrase, abijt ad plures, he is gone to the many. The Hebrews in a sanctified phrase express by abijt ad patres, he is gone to his Fathers, or gathered to his people, where of some interpreters give this acute reason. It cannot be said of us here whilst we live, that we are gathered to our own people in a spiritual sense, because here good and bad are gathered together, Elect and Reprobate so journey together, all are as it were joint Comminers upon the earth, the City of God, and the City of the World sail in the same ship to the Haven of death. The Draw-net of the Gospel catcheth sweet and stinking fish, in God's field, Tares grow with Wheat, in his floor, there is much Chaff with good grain. But after death, God taketh his Fan in his hand, and purgeth his Floor. After we depart hence, God placeth and sorteth his Children by themselves, and the Children of the World and the wicked are by themselves; and so every man is exactly gathered to his own people; every star is set in his own constellation, every grain is put in his own heap, every person and family is joined to his own tribe, we all pass by the same gate of death, but presently after we are out of it; some take the right hand, and are ranked with sheep; others, the left hand, and are ranked among his goats. We are all like Plate worn out of fashion, and we must all be altered, and therefore of necessity must be melted, that is dissolved by death; but after we have run in the fire of the judgement of God, of that which was pure mettle God will make Vessels of honour, but of the drossy and alchemy stuff, that is the profane or impure person or hypocrite vessels of dishonour; and these shall shine like the sun in the Firmament, those shall gloe like coals in the fire of hell for ever more. By this it should seem may some object, that the righteous have no prerogative in death above the wicked, but only after death; and consequently that God promised Abraham no blessing in these words, thou shalt go to thy fathers; it had been rather a singular favour to have kept him out of the common track with Enoch, and have translated him, that he might not see death: this objection is answered in the next words. In peace, it is no special blessing or favour to bring us to our fathers by death, for statutum est omnibus hominibus semel mori, the Statute provideth sufficiently to send us to the place where we were borne, but to send us thither in peace, is a singular favour which God vouchsafeth his dear Children, especially in such a peace as Abraham went in, wherein a threefold peace concurred. 1 Peace of esta●…. 2 Peace of body. 3 Peace of conscience. First thou shalt go to thy fathers in peace, that is in a peaceable time, or the days of peace; the storms I foreshowed thee hanging over thy Posterity, shall not fall in thy time, but thou shalt die in a blessed calm; thy house being set in order, and thy friends about thee, thy children shall close thine eyes, and they whom thou broughtest into the World, shall carry thee with honour out of the World. Secondly, thou shalt go to thy fathers in peace, that is, thou shalt have an easy and a quiet pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall be no great struggling at thy departure, but a kind parting of soul and body; thy soul shall earnestly desire to return to the Father of spirits; and though thy body shall contend in courtesy to stay it a while, yet it shall without much ado yield: thou shalt like a ripe Apple fall from the Tree without plucking, or a violent blast of Wind, thou shalt go out of thyself as a golden Taper when the wax is spent, and thou shalt leave a sweet smell, a good name like a precious perfume after thee. Thirdly thou shalt go to thy fathers in peace; that is in peace of conscience, and peace with God, which passeth all understanding; thou shalt have no trouble in thy mind at the hour of death, no terrors of conscience, no fearful conflict with despair, no dangerous assault of Satan, no flashes of hell fire, all thy sins shall be blown away like a cloud, and the beams of God's countenance shall shine brightly upon thee, and dry up all thy tears, non sic impij, non sic, it shall not be so with the wicked, it shall not be so with Esay 48. 22. them, for there is no peace to the wicked saith my God, neither in life nor death; but as a ruff sea is ruffest of all, and most foaming and raging of all at the shore; so the life of a wicked man is always unquiet, but most troublesome at all near the end, If he die not in some garboil, as Sylla; or in the act of uncleanness with john the Twelve; or voiding his entrails with Arrius; or rending his bowels with julian; or falling upon his own sword, with Nero; or railing and raging, with Latomus; if he be not punished in body with some violent ●…it of sickness, or unsufferable pang of torment, yet he goeth not to his fathers in peace; for there is sent a hue and cry after him to apprehend him, and lay him in chains of darkness till the general Assizes at the dreadful day of Doom, when he shall not be ●…ound of God in peace, but in wrath, and reading in the look of the ●…udge of quick and dead his dreadful sentence; he shall cry to the hills to fall upon him, and to the Apoc. 6. 16. mountains to cover him from the presence of God, and wrath of the Lamb. And thou shalt be buried in a good old age. Although the heathen Philosopher's 〈◊〉 little account of Eraz. Apoph. Theodoro parum interest humine an in sublime putrescat. of Burial, as appeared by that speech of Theodorus to the Tyrant, who threatened to hang him; I little pass by it whether my carcase putrify above the earth, or on it; and the Poet seems to be of his mind, whose strong line it was C●…lo 〈◊〉 qui ●…on habet 〈◊〉, which was Pompey's case; and had like to have been Alexander●…, Tertul. de re●…rect. and William the conquerors▪ Yet all Christians who conceive more divinely on the soul, deal more humanly with the body, which they acknowledge to be membrum Christi, and Templum Dei, amember of Christ, and Temple of God. If charity commands thee to cover the naked, saith Saint Ambrose, how much more to bury the dead? when a friend is taking a long journey, it is civility for his friends to bring him on part of the way; when our friends are departed and now going to their grave, they are taking their last journey, from which they shall never return till time shall be no more; and can we do less than by accompanying the Corpses to the grave, bring them as it were part on their way, and shed some few tears for them, whom we shall see no more with mortal eyes? The Prophet calleth the grave Miscabin, a sleeping chamber, or resting place; and when we read Scriptures to them that are departing, and give them godly instructions to die, we light them as it were to their bed; and when we send a deserved testimony after them, we perfume the room. Indeed if our bodies (which like garments we cast off at our death) were never to be worn again, we need little care where they were thrown, or what became of them; but seeing they must serve us again, their fashion being only altered, it is fit we carefully lay them up in death's Wardrobe the grave: though a man after he have lost the jewel, doth less set by the casket, yet he who loves much, and highly esteemeth of the soul of his friend, as Alexander did of Homer, cannot but make some reckoning of the Desk or Cabinet in which it always lay; we have a care of placing the picture of our friend, and should we not much more of bestowing his body? If burial were nothing to the dead, God would never have threatened Coniah that Jerem. 22. 19 he should have the burial of an Ass; nor the Psalmist so quavered upon this doleful note, dederunt cadaver servorum tuorum coeli volucribus, Psal. 79. 1, 2. O God the heathen are come into thine inheritance, thy holy Temple have they defiled, and made jerusalem an heap of stones, the dead bodies of thy servants have they given to the fowls of Heaven. But thou shalt be buried in a good old age. Procopius observeth it in Miriam, Aaron, and Moses, that as they exceeded one the other in holiness, so in days; for Aaron out lived Miriam, and Moses, Aaron: long life is a crown, when it is found in the ways of righteousness, cum senectute bona: and albeit it is almost the burden of every man's song, that age is a burden, and a perpetual disease, or rather a continual tract of diseases, and a sequence of maladies; yet none for aught I see goeth about to lay down this burden, or to be cured of this disease; even they who most eloquently declaim upon the vanity, and exclaim against the miseries of this life, and wish a thousand times that they were dead, would be loath to be taken at their word. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifieth praemi●…m a reward, as well as senectum old age, and doubtless old age in general is so to be accounted; for it is reckoned among the blessings which God bestowed upon job, Isaac, David, and 〈◊〉, who are all said to have died in a good old age, or full of days, riches, and honour. For howsoever to some men in some case, contraction of their days hath proved an advantage, by abridging their present, and preventing their future sorrows; as it was to good King josiah, who was timely taken away, that he might not see the evil which after his death fell upon his people, and to Saint Austin, who died immediately before Hippo was taken. Yet length of days ordinarily is a blessing, Dossid. in vit. Exod. 20. 12. Psal. 55. 23. The bloodthirsty and the ceitful man shall not live out half his days. 1 Sam. 2. 31. and promised to such as obey their Parents; honour thy father and thy mother, that thy days may be long▪ as on the contrary, shortening the days of life is threatened by the Psalmist as a curse to the bloodthirsty and deceitful man; and Ely took it for such, when Samuel from God told him there should not be an old man in his family. Howsoever if old age be not perpetually and simply a blessing in itself, yet as it is here qualified with bona, I am sure it is. The Almond-tree is beautiful of itself, how much more when it is hung with jewels and precious stones, as Xerxes his Platinas was, and crowned with health, riches, honour, and the comfort of a good conscience. These make old age such a burden, as bladders are to him that swimmeth which bear him up; or feathers to a bird, which though they have some weight, yet by them she raiseth herself up and flieth. By this time you expect I know the application of this Scripture, but it is made already, not in word, but in deed; not by me, but by him whose empty Casket we behold with tears; yet rejoicing that God hath taken out the jewel to adorn his Spouse the triumphant Church in Heaven. He is already gone in soul to his Fathers, and is now going in body to them to be buried in their Hiro. epitaph Paul. sentimus quid ●…abuemut, po●…quam 〈◊〉 deciuimu●…. Sepulchre, his body and soul are now distracted, and we for his distraction; his soul is gone, and our hearts are gone. I ever held sighs the best figures, and tears the fluentest rhetoric in a Funeral speech; if I had better known this honourable Personage, I could have spoken more in his praise, yet no more than the City and Country will prove to be true, by the miss of him. Desider antur reliqua. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS. 10 PAEAN. OR, CHRIST'S TRIUMPH OVERDO DEATH. A FUNER ALL SERMON Preached at Lambeth. August 3. 1639. SERMON XLIII. 1 COR. 15. 55. O Death, where is thy sting? O grave, where is thy victory? IFeare lest some here present, that are of a more melting disposition, stung with the sense of their present loss, and overcome with grief and sorrow for it, may frame an answer with a deep sigh to the interrogations in my Text saying, here is Death's sting, here is the Graves victory: here is Death's sting, for it hath stung him to death, who was the stay of my comfort and joy of my life: here is the Graves victory, for it holdeth the corpse of my dearest friend captive, and close prisoner in his Coffin. If any thus troubled in mind, hear me this day, let them stop the floodgate of their tears, and lengthen their patience but to an hour, and by God's assistance in the explication, and application of this parcel of Scripture, I ●…ll make it appear to them, that their friend is not dead, but sleepeth, and that death hath not swallowed up him, but he hath swallowed up death into victory; and that already in soul he insulteth over Death in the words of my Text, O Death where is thy sting? and shall hereafter in body, when this corruptible, shall put on incorruption, insult in like manner over the grave, saying, O grave where is thy victory? This sentence is like a Ring of gold enamelled, or cloth of Tissue imbrothered, or a piece of rich plate curiously wrought and eng●…aven, materiam su●…abit op●…, the workmanship seems to go beyond, or at least equal the mettle for this sentence consisteth of three figures at least. First, an Apostrophe which by a kind of miracle of art giveth life to dead things, and ears to the deal, like to that, O earth, earth, earth, heart the voice of the Lord. Jer. 12. 29. Secondly, an insultation like to that in the Prophet Esay; Where are the gods of Hamar, and the gods of Arphad, or the gods of the Es. 37. 13. City of Sepharvaim. Thirdly, a double Metaphor, the former taken from a Serpent, Bee, Wasp, or Hornet: the latter taken from a Conqueror: for Death is here compared to a Bee, Wasp, Hornet, or Serpent without a sting: the Grave to a Conqueror that hath lost his booty, or prisoner, O Death, etc. Such Drawne-workes wrought about with divers colours of Art, we find often in the Sacred context, especially in the Prophecies of the old Testament, and the Epistles of Saint Paul in the new. If we look up to the heavens, we find in some part of the sky single stars by themselves; in others a Constellation or conjunction of many stars: so in some passages of holy Writ you may observe one figure or trope, as namely a membrum Or similiter cadens, as, I was hungry and you gave me meat; Matth. 25. 35, 36. I was thirsty, and ye grave me drink; I was naked, and you clothed me; I was sick, and in prison, and you visited me; or an Allegory, as Where the body is, there the Eagles will be gathered; or an Apostrophe, as, Hear O heavens, and hearken, O earth; or an exclamation, O●… Matth. 24. 28. Esay 1. 2. Deut. 32. 29. Psal. 81. 13. that they were wise, than they would understand this! Oh that my people would have harkened to my voice, and that Israel would have walked in my ways! In other passages, a conjunction and combination of many figures, and ornaments of speech, as in that Text of the Prophet jeremy, Is there no balm in Gilead, no physician there? Why then is not the health of my people restored? In which one verse you Jerem. 8. 22. may note four figures. First an interogation for more empheticall conviction. Secondly, a communication for more familiar instruction. Thirdly, an Allegory for more lively expression. Fourthly, an Aposiopesis for safer reprehension: and the like we may observe in our Saviour's exprobration; O that thou knewest in this thy day, the things that belong to thy peace! O jerusalem, jerusalem, which Luk. 19 41, 42 Matth. 23. 37. killest the Prophets, and stonest those that are sent unto thee; how often would I have gathered thy children, as a hen doth her chickens, and thou wouldst not! Here is a posy of rhetorical flowers, an exclamation, O si cognovisses, à reticentia; at least in this thy day, saltem in hoc die tuo; A repetition, jerusalem, jerusalem; an interogation; how oft would I? quoties volui? And lastly, an Icon or lively expression to the eye; sicut galina congregat pullos suos; As the hen gathereth her chickens under her wings. Where are now our Anabaptists, and plain pack-staffe methodists, who esteem of all flowers of Rhetoric in Sermons no better than stinking weeds, and of all elegancies of speech then of profane spells? For against their wills, at unawares they censure the holy Oracles of God in the first place, which excel all other writings; as well in eloquence, as in Science; doubtless as the breath of a man hath more force in a Trunk, and the wind a louder, and sweeter sound in the Organ-pipe, then in the open air, so the matter of our speech, and the theme of our discourse which is conveyed through figures, and forms of Art, both sound sweeter to the ear, and pierce deeper into the heart, there is in them plus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more evidence, and more efficacy, they make a fuller expression, and take a deeper impression. Secondly, where are our profane Critics, who delight in the fleshpots of Egypt, and loath Manna, admire carnal eloquence in Poets, and heathen Orators, and task the Scriptures for rude simplicity; and want of all Art and eloquence? It is true, the Scripture is written in a style peculiar to itself, the elocution in it is Divin. institut. l. 1. ut nec ipsam decent alia, nec alios ipsa. such (as Lactantius observeth) that it befitteth no other books; as neither doth that we find in other books befit it. As the matter in Scripture, so the form is divine (nec vox hominum sonat,) which consisteth not in the words of man's wisdom, but in the evidence of the Spirit. Yet is there admirable eloquence in it, and far surpassing which, we find in all other writings; Wherefore Politian the Grammarian, who pretended he durst not touch any leaf in the Bible, for fear of defiling the purity of his language or slurring the gloss of his style, is condemned, as well by learned humanists, as Divines: And Theopompus who went about to clothe God's word with gay and Bellar. l. 1. de Verb. Dei. c. 2. trim phrases of heathen Orators, and Poets, was punished by God with loss of his wits. Thus have we viewed the form, let us now have an eye to the matter, our Lord's conquest over Death, and the Grave. There are two things most dreadful to the nature of man, Death and the Grave, the one severeth the soul, the other consumeth the body, and resolveth it in●… dust; the valiantest conquerors that with their bloody flags and colours have struck a terror unto all Nations, yet have been affrighted themselves at the displaying of the pale and wan colours of Death: the most retired Philosophers, and Monks, who have lived in Cells, and Caves under the ground: yet have been startled at the sight of their Grave. How much then are we indebted to our Christian faith, that not only overcommeth the world, but also conquereth the fear of Death, and the grave, and dareth both in the words of my Text; O death, sting me if thou canst; O grave, conquer me if thou be able; O death, where is thy sting; O grave, where is thy victory. In which words the Apostle like a Crier, calleth Death and the Grave into the Court, and examineth them upon two Articles, first concerning the sting of the one, secondly concerning the victory of the other: Will it please you then to fix the eye of your observation upon the parts of this Text, as they are laid before you in terms of Law. 1 A Citation. 2 An Examination. In the Citation upon 1 the manner of it, 2 the parties cited 1 Death, 2 Grave. In the Examination 1 Upon the first Interrogatory put to Death touching the ledging of his sting. 2 Upon the second Interrogatory put to the Grave, touching the field of his victory. First, for the manner of Citing, it is by an Apostrophe, a figure often accurring in holy Scripture, as in the book of Kings, O Altar, Altar, O ye mountains of Gilboa, and of the Psalms; lift up ye gates, and be ye lift up you everlasting doors: and of the Canticles, Arise O North, and blow O South, and in the Prophets, O earth, earth, earth. In imitation of which strings of rhetoric the Ancient Fathers in their funeral Orations, many times turned to the dead, and used such compellations as these, aud●… Consta●… 〈◊〉 Paula, hear O 〈◊〉, farewell O Paula. From which passages our adversaries very weakly, if not ridiculously infers the invocation of Saints departed, making weapons of plumes of leathers, and arguments of ornaments; and which is far worse, Divinity of rhetoric, and articles of faith, of tropes of sentences. By a like consequence, they might conclude that hills and trees, and the earth, and gates, and death, and hell have eyes to look upon us, or ears to hear us, or that we ought to invocate them; because the Holy Ghost maketh such Apostrophes to them, as the Fathers do to the souls of Saints newly departed out of their bodies. Secondly, for the parties here cited and called in their order; first Death, and then the Grave: Death goes before the Grave, because men die before they are buried, and the Grave is properly no Grave, till it be possessed by a dead body, before it is but a hole or pit. O Death, In Hebrew Maveth, from Muth, whence mutus in Latin is derived; and mute in English, because Death bereaveth us of speech; and for a like reason the Grave is termed Domus silentii, a house of silence. In Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snpple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either from a word signifying to stretch, because death stretcheth out the body; or from words signifying to tend upwards, because by death the soul is carried upwards, returning to God that gave it. In Latin Mors either quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our fatal portion, or as Saint Austin will have it a morsu, because the biting of the Serpent caused it. The letter or word, is but like the bark or rind, the sense is the juice; yet here we may suck some sweetness from the bark or rind: From the hebrew Muth we learn that our tongues must be bound to their good behaviour concerning the dead, we must not make them our ordinary table talk, or break jests upon them; much less vent our spleen, or wreak our malice on them; we must never speak of them but in a serious and regardful manner, de mortuis nil nisi bene; From the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutando τ tenuem in Θ aspiratam, we must learn to extend our hands to the poor, especially near death, which stretcheth out Nazianz. orat 38. mortemut peccati precisionem homo lucratur, ne malum sit immortale ita poena in misericordia cedit. our bodies, and to send our thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the things that are above, whether if we die well the Angels shall immediately carry our souls. From the Latin mors so termed quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divido, we are to learn to be contented with our lot and bear it patiently; considering first, that we brought it upon ourselves, secondly, that we gain this singular benefit by it, that our misery shall not be immortal. Amb. in Luke. mors triplex est 1. naturae de qua dicitur querent mortem, & inveniunt secunda culpae, de qua dicitur anima quae peccat morietur, tertia gratiae in qua non natura sed dilicta moriuntur. O Death! to which Death speaketh the Apostle? for the Scripture maketh mention of the first and second death, and Saint Ambrose also of a third. The first Death with him is the death of nature, of which it is said, they shall seek death and not find it: The second of sin, of which it is said, the soul that sinneth shall die the death: The third, of grace, which sets a period not to nature but to sin. The Death here meant, is the first Death, or the Death of nature, which the Philosophers diversely define according to their divers opinions of the soul. Aristoxemis who held the soul to be an harmony, consequently defined Death to be a discord. ●…len, who held the soul to be Crasis, or a temper; Death to be a distemper. Zeno, who held the soul to be a ●…ire; Death to be an extinction. Those Philosophers who held the soul to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as Tully interpreteth it continuam ●…tionem, Death to be a cessation. The vulgar of the Heathen who held the soul to be a breath; Death to be an expiration. Lastly, the Platonics who held the soul to be an immortal spiri●…; Death to be a dissolution, or separation of the soul from the body, and this is two fold. 1 Natural, 2 Violent. 1 Natural, when of itself the natural heat is extinguished or radical moisture consumed; for our life in Scripture is compared, and in sculpture resembled to a burning lamp: the fire which kindleth the flame in this light, is natural heat; and the oil which feedeth it, is radical moisture. Without flame there is no light, without oil to maintain it no flame; in like manner, if either natural heat or radical moisture fail, life cannot last. 2 Violent, when the soul is forced untimely out of the body; of this Death there are so many shapes, that no Painter could ever Sen. ep. 70. nihil melius aeterna ●…ex fecit quam qu●…d unumintroitum ad vitam nobis dedit, exitus multos. yet draw them. We come but one way into the World, but we goea thousand out of it: as we see in a Garden-pot, the water is poured in but at one place, to wit the narrow mouth, but it runneth out at 100 holes. Dye Some 1 By fire as the Sodomites. 2 By water, as the old World. 3 By the infection of the Air, as threescore and ten thousand in David's time. 4 By the opening of the earth, as Corah, Dathan, and Abiram, Amphiraus, and two Cities, Buris, and Helice. Some meet with Death In 1 Their Coach, as Antiochus. 2 Their chamber, as Domitian. 3 Their bed, as john the Twelve. 4 The Theatre, as Caligula. 5 The Senate, as Caesar. 6 The Temple, as Zenacherib. 7 Their Table, as Claudius. 8 At the Lords-Table, as Pope Victor, and Henry of 〈◊〉. Death woundeth and striketh some With 1 A penknife, as Seneca. 2 A stiletto, as Henry the Fourth. 3 A sword, as Paul. 4 A Fuller's beam, as james the Lord's Brother. 5 A Saw, as Isaiah. 6 A stone, as Pyrrhus. 7 A thunderbolt, as Anustatius. What should I speak of Felones de se, such as have thrown away their souls. Sardanapalus made a great fire and leapt into it. Lucreti●… stabbed herself. Cleopatra put an Asp to her breast; and stung therewith died presently. Saul fell upon his own sword. judas hanged himself. Peronius cut his own veins. Heremius beat out his own brains. Licinius●…oaked ●…oaked himself with a napkin. Por●…ia died by swallowing hot burning coals. Ha●…ibal●…ked ●…ked po●… son out of his ring. Demosth●…s out of his Pen, etc. What seemeth so loose as the soul and the body, which is plucked out with a hair, driven out with a sm●…ll, frayed out with a fancy? verily that seemeth to be but a breath in the nostrils which is taken away with a ●…ent; a shadow w●…ch is driven away with a scarecrow; a dream which is f●…yed away with a fancy; a vapour which is driven away with a pu●…e; a conceit which goes away with a passion; a toy that leaves us with a laughter: yet grief killed Homer, ●…hter Phile●…on, a ha●…e in his milk Fabius, a fly in his throat Adrian, a smell of lime in his nostrils jovian, the snu●… of a candle a Child in Pl●…e, a ker●…ll of a Raison Anacyeon, and a Icesickle one in Martial, which caused the Poet to melt into tears, saying O ubi mors non est, si jugulatis aquae? what cannot make an end of us, if a small drop of water congealed can do it? In these regards we may 〈◊〉 the aff●…ive in my ●…xt into 〈◊〉 〈◊〉, and say ●…uly, though no●… in the Apostles sense▪ O Death where i●… not thy sting? 〈◊〉 w●… see i●…●…st ou●… in 〈◊〉, in our 〈◊〉, in 〈◊〉 apparel, in our breath, in the Co●…t, in the. Country, in the Ci●… in the Field, in the Land▪ in the S●…, in the chamber, in the Church, and in the Churchyard, where we meet with the second party to be examined, to wit the Grave. O Grave, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the language of Ashdod it signifieth one thing, but in the language of Canaan, another. The Heathen writers understand by it First, the first matter out of which all things are drawn, and into Hippoc. Aph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which they are last of all resolved. So Hypocrates taketh the word in his Aph. Secondly, the ruler of the Region of darkness, or prince of Hell, so Hesiod. taketh it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hes. op. & dies. Thirdly, the state and condition of the dead, or death itself, so Homer taketh it. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the language of Canaan, it is either taken for the place of torment of the damned; And in hell he lift up his eyes being in torments, and seeth Abraham afar off, and Lazarus in his bosom. Luke 16. 23. Secondly, for the Grave, and that most frequently in the seventy Interpreters, as namely, I will go down into H●…des to my son; that is, the Grave: and let not his h●…ie head go down into Gen. 37. 35. Hades, that is the grave, in peace; and in death there is 〈◊〉 r●…berance 1 Kings 2. 6. of thee, and who will give thee thanks in H●…es, that is the Grave; and Psal. 6. 5. what man is he that ●…veth and shall not see death, and shall be deliver his soul from the hands of Hades? that is the Grave, and Hades that Psal. 89. 48. is the Grave cannot praise thee, Death cannot celebrate thee; and so Isa. 38. 18. it must be here taken. For though Hell in regard of the Elect be conquered, yet it ●…rnally possesseth the reproba●…e men and Devils; neither 〈◊〉 〈◊〉 be destroyed at the day of Judgement, o●… em●…d, but in ●…ed rather▪ and reple●…ed with the bo●…es of all the damned, whose souls are there a●…eadie. But Hades that is the Grave, shall lose a●… 〈◊〉 ●…ptives and prisoners, for the e●…h and sea shall cast up 〈◊〉 their dead. We have the parties to be exam●…ed, let us now▪ here the Apoc. 20. 13. Articles upon which they are to be exam●…ed. First Death is to answer to this 〈◊〉, where is thy s●…ng? these words may be understood ●…o ma●…r of ways. 1 Actively. 2 Passively. 1 Passively, where is thy sting? that is the sting thrust out by Deat●… 〈◊〉 which 〈◊〉 the 〈◊〉 of Death is 〈◊〉 other than the present sense of the desert of death, and guilt of conscience, 〈◊〉 a dread●… 〈…〉 take away this 〈…〉 for sinn●… 〈…〉 no 〈…〉 ●…is Saints, and 〈…〉 of a punishment of sin, a remedy against all sin; of a short and fearful cut to eternal death, a fair and safe drawbridge to eternal life. 2 Actively, where is thy sting? that is the sting which causeth and bringeth Death: In this sense the sting of death is sin, non quem mors fecit, sed quo mors facta est peccato enim morimur, non morte pecc●…mus, as Saint Austin most accutely and eloquently; Sin is said to be the sting of Death, as a cup of poison is said to be a potion of death, that is, a potion bringing death, for we die by sin; we sin not by death, sin is not the offspring of death, but death the offspring of sin; or as the Apostle termeth it the wages of sin. And it is just with God to pay the sinner this wages, by rendering death to sin, and punishing sin with death: because sin severeth the soul from God, and not only grieveth and despitefully▪ entreateth, but without repentance, in the end thrusteth the spirit out of doors: And what more agreeable to Divine justice, then that the soul which willingly severeth herself from God, should be unwillingly severed from the body? and that the spirit should be expelled of his residence in the flesh, which expelleth God's grace, and excludeth his Spirit from a residence in the soul? This sting of death is like the Adders, two forked or double; for Gen. 2. 17. it is either original or actual sin; original sin is the sting of death, in the day thou eatest of the Tree of knowledge, thou shalt Rom. 〈◊〉. 12. surely die: and as by one man sin came into the World, and death by sin, and so death passed upon all men, for that all had sinned. Secondly, Ezek. 18. 20. actual sin is the sting▪ of death; the soul that sinneth, it shall die; the son shall not bear the iniquity of the father, nor the father the iniquity of the son, the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. Howbeit, if we speak properly, original sin as it is a proneness to all sin, so it maketh us rather obnoxious to death, then dead men: but actual sin without repentance, slays outright. Adam did not die the day he eat the fruit, but that day became mortalis, or morti obnoxius, guilty of death, or liable to it; original sin alone maketh us mortes, but actual mortuos, dead men. The Devil like to a Hornet, sometimes pricks us only, but leaveth not his sting in us, sometime he leaveth his sting in us and that's far the more dangerous. He is pricked only with this sting, who sinneth suddenly and presently repenteth: but he who the Devil bringeth to a habit or custom insinne, in him he leaveth his sting. Now we know what the sting is, let us inquire where it is? The answer is, if we speak of the reprobate men, or Devils, it remaineth in their consciences; if we speak of the Elect, it is plucked out of their souls, and it was put in our Saviour's body, and there deadened and lost, for he that knew no sin, was made sin for us, to wit, by imputing our sin to him, and inflicting the punishment thereof upon him; That we might be made the righteousness 2 Cor. 5. 21. Esa. 53. 5. of God in him, for the chastisement of our peace was upon him, and by his stripes were we healed, who his own self bore our sins in his own body on the tree. Athanasius representeth the manner of it, by 1 Pet. 2. 24. the similitude of a Wasp losing her sting in a Rock, Vespa accule●… fodiens petram, etc. as an angry Wasp thrusteth her sting into a rock, cannot pierce or enter far into it, but either breaketh her sting, or loseth it all: so Death assaulting the Lord of life, and striving with all her might to sting him, hurt not him, but disarmed herself of her sting for ever. The first interrogatory is answered, we know where Death's sting is; let us now consider of the second interrogatory, concerning the victory of the Grave; O grave! where is thy victory? If the Grave, as she openeth her mouth wide, so she could speak, she would answer: My victories are to be seen in Macpelah, Golgotha; in all the gulfs of the Sea, and Caves and pits of the Earth, where the dead have been bestowed since the beginning of the world. My victory is in the fire, in the water, in the earth, in all Churnells and Caemitaries, or dormitories, in the bellies of fish, in the maws of beasts, in holy shrines, Tombs and sepulchers, wheresoever corpses have been put, and are yet reserved. Of all that ever Death arrested, and they by order of divine Justice have been committed to my custody, never any but one escaped, whom the heaven of heavens could not contain, much less any earthly prison, he might truly say, and none but he; O grave! where is thy victory? all save him I keep in safe custody, that were ever sent to me. Yet may all that die in jesus, and expect a glorious Resurrection Musculus in Gen. fides in id quod futurum est prospi cit, ac de eo non secus, ac si jam factum esset gloriatur. by him, even now by faith insult over the Grave, for Faith calleth those things that are not, as if they were, it looketh backward as far as the Creation, which produced all things at the first of nothing: and as far forward to the resurrection which shall restore all things from nothing, or that which is as much as nothing; Faith with an eye anointed with the eyesalve of the spirit seeth death swallowed up into victory, and the earth and sea casting up all their dead, and upon this evidence of things not seen triumpheth over Death and Hell, saying, O Death, where is thy sting? O Hell, where is thy victory? We have spoken hitherto of Death and the Grave, let us now hear what they have to say to us. Death saith, fear not me; the Grave, Weep not immoderately for the dead: Death bids us die to sin: the Grave, Bury all thy injuries and wrongs in the pit of oblivion; both say to us, fly sin, and neither of us can hurt you; both say to us, Give thanks to him, who hath given you victory over u●… both, the sting of death pricks you not, but if you die in the bosom of Christ, rather delights and tickles you. Death is no more Death, but a sleep; the Grave is no more a grave, but a-bed. Death is but the putting off of our old rags, the Grave is the Vestry; and the Resurrection, the new dressing, and richly embroidering them. Enough hath been said to convince us, that Death which before was like a Serpent armed with a deadly sting, is now but like a silly fly that buzzeth about us, but cannot sting. Yet as long as there is sin in us, we cannot but in some degree fear Death: and as long as natural affection remains in us, take on for them that are taken away. Neither doth Christian religion pluck out these affections by the root, but only prune them. All that my exhortation driveth unto, is but to moderate passion by reason; fear by hope, grief by faith, and nature by grace: Let love express itself, yet so that in affection to the dead, we hurt not the living: Let the natural springs of tears swell, but not too much overflow their banks: let not our eye be all upon our loss on earth, but our brother's gain also in heaven, and let the one counterbalance at least, the other. The parish hath lost a great stay, his company in London a special ornament, his Wife a careful Husband, her Children a most tender Father, the poor a good friend; for besides that which his right hand gave in his life-time, which his left hand knew not of; by his Will he bequeathed certain sums of money, for a stock to those Parishes wherein he formerly lived, and to the poor of this, twenty pounds to be distributed at his Funeral. Many shall find loss of him, but he hath gained God, and is found of him (no doubt) in peace, for there were many tokens of a true child of God, very conspicuous in his life and death. He loved the habitation of God's house, and the place where his honour dwelleth: He was just in his dealings, and soug●…t peace all his life, and 〈◊〉 i●… he forgot nothing so easily as wrongs, and though h●… e●…oyed the blessings of this world in abundant measure, yet he joyed not i●… them, his heart was where his chief treasure ●…ay, in Cic. consolat. Fericlem narrant historiae intra quadridum duobus filiis orbatum, quiusque eò for tu & constans fuit, ut nihil prorsus depristin●… habitu cultuque diminurit, nec unquam coronam de capite deposuerit. Horatius Pulvillus dum edem jovi dedicabit inter solemnem verborum nuncupationem postem tenens ut filium mortuum audivit, neque manum à poste removit, neque s●…cra diremit. heaven: he foretold his own death, and the manner thereo●…▪ ●…hat it should be sudden; and sudden it was, yet not unexpected, nor unprepared for; for three days before, he set his house in order, and desired to converse with Divines, and all his discourse was of the kingdom of God, and the ●…ers of the life to come. When the pangs of death came upon ●…im, he pra●…●…ost earnestly, and desired if it so stood with God▪ good 〈◊〉 〈◊〉 be ●…d, yet uttered no speech of impatiency, but being 〈◊〉 ●…ow he did, answered that he was in God's hands, to whom he committed his soul as his faithful Creator, and so died as quietly as he lived; wherefore sith he lived in God's fear, and died in his favour, and shall rise again in his power: though the loss of him be a great cut unto us, as the loss of their children were to Pericles and Horatius Pulvillus; yet as the one hearing of their death as he was at a solemn sacrifice kept on his Crown; the other as he was at a dedication, held still the pillar of the Temple in his hand, till the whole Ceremony was performed. So let us continue our devotion notwithstanding this Parenthesis of sorrow, and make an end of our evening sacrifice concluding with the words of the Apostle immediately following my Text; Thanks be unto God, who hath given unto our brother, and will give unto us all, victory over Death and the Grave; yea, and Hell too, through jesus Christ, etc. FINIS. FATO FATUM. OR, THE KING OF FEARS FRIGHTED AND VANQVISHED. SERMON XLIIII. HOSEA 13. 14. O Death I will be thy plagues. THE Rose is fenced with pricks, and the Plin. l. 21. c. 4. rosa nascitur spina veri●…s quam frutice. sweetest Flowers of Paradise (as this in my Tex●…) are beset with thorns or difficulties, which after I have plucked away, the holy Spirit assisting me; I will open the leaves and blow the flowers in the explication of this Scripture, and in the application thereof smell to them; and draw from thence a savour of life unto life. The thorn groweth upon the divers●…tie of Translations, for Hieron. comment. in proph Hoseac. 13. ero mors tua ô mors ideomor tuus sum, ut tu mea morte moriaris, ero morsus tua inferne qui omnia tuis faucibus devorasii. Rabbi Shelamo jarchi reads the words ego ero verba tua ô mors, I will be thy words O Death▪ Aben Ezra, ero causa tuae mortis, I will be the cause of thy death. Saint Jerome, ero mors tua ô mors, O Death, I will be thy death, O Hell I will bite thee: and he conceiveth, that when our Saviour descended into Hell, and his flesh in the Grave saw no corruption, he spoke these words to Death and Hell. O Death, I will be 〈◊〉 〈◊〉, for therefore 〈◊〉 〈◊〉 that thou mightest 〈◊〉 〈◊〉 by my death▪ O Hell I 〈◊〉 〈◊〉 ●…d 〈◊〉 thee; which devourest all things in 〈◊〉 〈◊〉▪ The 〈◊〉 ●…nder the Hebrew 〈◊〉 〈◊〉 〈◊〉 o mo●…s 〈◊〉 whe●… 〈◊〉 〈◊〉 t●… indict●…? what hast 〈◊〉 to A●…g. l. 3. de r●…mit. peccat c. 11. ubi est peccatum quo puncti & venati sumus. say aga●… the 〈◊〉 〈◊〉 God? Saint Pa●…l ubi stimulus tu●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O Death where is thy sting? that is saith Saint Austin, where is sin wherewith we are stung and poisoned? Is not this Chius ad Choum? do not these Translations 〈◊〉 well agree as harp and harrow? neither can it be answered, (to salve the repugnancy, and solve the difficulty) that Saint Paul (1 Cor. 15. 55) his words have no reference Calv. in Host satis constat Paulum 1 Cor. 15. non citasse Prophetae testimonum ad confirmandam ullam doctrinam de qua disserit. to this Text in the Prophet, for the last Translation approved by our Church in the marginal note upon the 1 Cor. 15. 55. ●…ds us to this vers●…n Hos●…a; and we find no other place in all the Scriptures of the old Testament, to which the Apostle should allude bu●… this. And although Carvin endeavouring to untie this Gordia●… knot, saith ●…orily, that it is evident that the Apostle 1 Cor. 15. doth not allege the testimony of the Prophet to confirm any Point of D●… delivered by him; yet Calvin his evidence, for it seems to me obscure and inevident, his satis constat, minime liquet, for the express words of the Apostle 1. Cor. 15. 53. 54. 55. are, for this corruptible must put on incorruption, and this mortal must put on immortality; so when this corruptible shall have put on incorruption, and this mortal shall have put on immortality; then shall be brought to pass the saying that is written, Death is swallowed up in victory, O Death where is thy sting? O Grave where is thy victory? What shall we say then hereunto? With submission to those who out of better skill in the original, and upon more exact examination of all Translations, may bring them to a better accord for the present, I thus resolve. First, that 〈◊〉 〈◊〉 his translation is utterly to be rejected; for it is like the 〈◊〉 of 〈◊〉 egg that hath no 〈◊〉▪ what sense can any man 〈◊〉 out of these words 〈◊〉 〈◊〉 〈◊〉, I will be thy words O Death, unless we help them with our English phrase, I will 〈◊〉 thy 〈◊〉 〈◊〉. Secondly, 〈◊〉 〈◊〉 is to go packing with his fellow Rabbin, for his in●…ion is a manifest contradiction to the ●…er words of the Prophet; I will 〈◊〉 them 〈◊〉 〈◊〉 〈◊〉 of the grave, I will redeem them from death; he that will redeem them from death, can in no s●…se be said to be the cause why they die, but why they die not. Besides both he and jarcht stumble at the same stone, to wit the word deb●…ica, which they derive from dever, signifying verb●… or causa; whereas they should have derived it from dever, signifying pest●…, or a plague. Thirdly, for Saint Jerome his translation, though it differ somewhat from the original, yet it is no Antithesis to the Text, but an elegant Antanaclasis, or at least a Metonymy, generis pro specie mors pro peste, I will be thy death, for I will be thy plague. Fourthly, for the translation of the Septuagint, (which Saint Paul most seemeth to follow, because writing to the Gentiles who made use of that translation, and understood not the original he would not give them any offence, nor derrogate from it, which was in great esteem among all, in regard of the a●…tiquitie thereof; and it stood the Christians in those days in great stead to convince the unbelieving Jews.) It well agreeth with the Analogy of faith, and the meaning of the holy Spirit, and the Hebrew letter also will bear it; for Ehi (as Buxtorphius the great Master of the holy tongue, out of David Kimchi observeth) signifieth ubi where, as well as ero I will be; and a venomous sting, and pestis the plague differ but little: so that although the words in the original seem to be spoken by an affirmation, but in Saint Paul and the Septuagint, by an interrogation; in the one by a commination, inthe other by an insultation; yet both come to one sense, and contain an evident prophecy of Christ his conquest over Death and Hell. I have plucked away the thorn, and now I am come to blow the flower, and open the leaves of the words; O Death I will be thy plagues, that is, I will take away from Death the power of destroying utterly; and from the Grave, the power of keeping the dead in it perpetually. If we take the words as spoken by way of insultation, o mors ubi est aculeus Calv. in hunc loc. ero peste●… tuae ô mors, id est ego ero interitus mortis ut mors ipsa non possit nos amplius perdere. tuus? O Death where is thy sting? thus we are to construe them; as a hornet or serpent when his sting is plucked out can do no hurt to any other, but soon after dyeth itself; so Death is disarmed by Christ and left as good as dead: for as David cut off Goliahs' head with his own sword, and Brasidas ran through his enemy with his own spear; so Christ conquers over Death by death; in as much as by his temporal death he satisfied both for the temporal and eternal death of them that believe in him. And as he conquered Death by his death, so he destroyed the Grave by his burial; for suffering his body to be imprisoned, and afterwards breaking the gates and bars of the prison, he left the passage open to all his members to come out after him their head. These sacred and heavenly mysteries are shrined in the letter of this Text; for although the Prophet speaketh to the Isralites, and maketh a kind of tender unto them of redemption from temporal death, and deliverance from corporal captivity; yet to confirm their faith therein, he bringeth in the promise of eternal redemption, from whence they were to infer, if God will redeem us from eternal, how much more from temporal death; if he will deliver us out of the prison of the grave, how much more out of common Gaoles. What though our enemies have never so great a hand over us, what though they exceed in their cruelty, and put us to all extremity, and do their Calv. in Hose●… qu●…mvis mors absorbeat omnia, quamvis sep●…lchrum aboleat omnia, Deus tamon est superior morte & sepulchro, ergo si quando desperatio nos ita deijciat, ut non gustemus omnes Dei promissiones, veniat nobis in mentem hic locus quod s●…licet Deus sic exit●…o mortis. Chrys●…st. in 1 Cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bernard. ferm. 26. in Cont. 〈◊〉 frater in no●…e adhuc med â dusie ●…t, nox sicut dies illuminabatur accitus sum ●…go, ut id miracul●… vide rem, hominem exul●…ntem in morte insultantem mor●…, ubi est mors stimulus tu●…s? jam non est stimulus sed iubilus, jam cantando moritur homo, & moriendo cantat. worst against us; their cruelty cannot extend beyond death, nor their malice beyond the Grave: but God's power and mercy reacheth farther. For he can, and he promiseth that he will revive us after we are dead, and raise us after we are buried; he will pluck deaths sting out of us, and us out of the bowels of the Grave, Death hath not such power over the living, nor the grave over the dead, as God hath over both, to destroy the one, and swallow up the other into victory. For therefore the Son of God vouchsafed to taste death, that Death might be swallowed up by him into victory. Although Death swallow up all things, and the Grave shut up all in darkness, yet God is above them both; therefore when we are brought to the greatest exigent, when nothing but death and torments are before us, when we are ready to yield up the buckler of our faith, and breath out the last gasp of hope, let us call this Text to mind; O Death, I will be thy plagues! neither Death nor the Grave shall be my people's bane, because I will be both their bane, and change their nature, which destroyeth all nature. For, to all them that believe in me, Death shall not be a postern, but a street door, not so much an outlet of temporal, as an inlet of eternal life: and though the grave swallow the bodies of my Saints, yet it shall cast them up again at the last day. Thus the words yield us singular comfort, if we take them as a commination, and they afford as much or more, if we take them as Saint Paul, and S. Chrysostome do, by an insultation. As a man offering sacrifice for victory, and full of mirth and jollity, he leaps and tramples upon Death, lying as it were at his mercy, and sings an Io Poean, a triumphant song; wherewith Gerardus a great friend of Saint Bernard's, breathed out his last gasp, of whom he thus writeth; In the dead time of the night my brother Gerard strangely revived, at midnight the day began to break, I sent for to see this great miracle found a man in the very jaws of death, insulting upon death and exulting with joy, saying, O death, where is thy sting? Death is not now a sting, but a song, for now the faithful man dyeth singing, and singeth dying. And so having plucked away the prickles, and opened the leaves by the Explication of the letter, I come now to smell to them, and draw from thence the savour of life unto life. Ero pests tuae ô mors. As Saint Jerome writeth of Tertullian his Polemmicall Treatises against heretics, ●…uot verba tot fulmina, Every word is a thunderbolt: so I may truly say of this verse, quot verba tot fulmina; So many words, so many thunderbolts striking Death dead; by the light whereof we may discern three parts, 1. The menaced, or party threatened, Death. 2. The menacer or party threatening, I. 3. The judgement menaced; plagues. 1. The menaced, impotent mors, Death. 2. The menacer Omnipotent Ego, I. 3. The judgement, most dreadful, pests, plagues. 1. First of the party menaced, Death. Christ threateneth destruction to none, but to his, or his Church's enemies: But here he threateneth Death: Death therefore must needs be an enemy, and so the Apostle termeth it; the last enemy that shall be destroyed is Death. For albeit Death by accident is an advantage, as oftentimes Plut. moral. tract. de utilitat. ex inimicis capiend●…. an enemy doth a man a good turn, which occasioned that excellent Treatise of Plutarch, wherein he showeth us how to make an Antidote of poison, and a good use of other men's ma●…ice: yet is it in itself an enemy always to Nature, and to grace also; it sets upon the elect, and the Reprobate; the believer, and the Infidel; the penitent, and the obstinate, but with this difference; it flies at the one with a deadly sting, but at the other without a sting: the one it wounds to death, the other it terrifieth and paineth, but cannor hurt. But there being divers kinds of death, which of them is here meant? Death is a privation, and privations cannot be defined, but by their habits; that is such positive qualities, as they bereave us of; for instance, sickness cannot be perfectly defined, but by health which it impaireth: nor blindness, but by sight which it destroyeth: nor darkness, but by light which it excludeth: nor death, but by life which it depriveth us of. Now if there be a fourfold life spoken of in Scripture, viz. 1. Of nature. 2. Of sin. 3. Of grace. 4. Of glory. There must needs be a fourfold death answerable thereunto. 1. The death of Nature, is the privation of the life of nature, by pa●… soul and bydy. 2. The death of sin, is the privation of the life of sin by mortifying grace. 3. The death of Grace, is the privation of the life of grace, by reigning s●…ne. 4. The death of Glory, is the privation of the life of Glory, by ai●… and final exclusion from the glorious presence of God, and the kingdom of heaven, and a casting into the lake of fire and brimstone, prepared for the devil and his angels. Of Death in the first sense, David demandeth, who is he that liveth, and shall Psal. 89. 47. not see death, and shall he deliver his soul from the hand of hell? Of Death in the second sense, Saint Paul enquireth, how shall we that are dead to sin live any longer therein? Of Death in the third sense, Rom. 6. 2. Saint Paul must be meant, where he rebuketh wanton Widows, She that liveth in pleasure, is dead while she liveth. Of Death in 1 Tim. 5. 6. the fourth sense, Saint john is to be understood; Blessed is he that hath part in the first resurrection, for on such the second death hath no power. Saint Austin joineth all these significations, and maketh Rev. 20. 6. Mortuus est morti qui moritur crimini. one sentence of divers senses; he is dead to death; that is, Death cannot kill, hurt, or affright him who is dead to sin. And another of the Ancients makes a sweet cord of them like so many strings struck Qui moritur ante quam moritur, nunquam moritur. at once, he that dyeth before he dies, shall never die; he that dyeth to sin, before he dyeth to nature, shall never die to God, neither in this world by final deprivation of grace, neither in the world to come of glory. Of these four significations of Death, the first and last fort with this Text, for that the first is to be meant, it is evident by the consequence here; O grave, I will be thy destruction: And by the antecedents in Saint Paul, When this corruptible, shall put on incorruption, etc. And that the second is included, may be gathered both from the words of Saint john, And Death and bell were cast Apoc. 20. 14. into the lake of fire; and of our Saviour, I was dead, and I am alive; and have the keys of Hell, and of Death. And so I fall upon my second Observation, viz. the Person menacing, I, the second person in Trinity, our blessed Lord and Saviour Jesus Christ. The word here used Ehi is the same with that we read Exod. 3. Ehi Ashur Ehi, I am that I am; and if the observation of the Ancients be current, that wheresoever God Exod. 3. 14. speaketh unto man in the old Testament in the shape of man or Angel, we are to understand Christ, for that all those apparitions were but a kind of preludia of his incarnation; then the Person here threatening can be no other than he; besides, the word Egilam in the former part of this verse being derived from Gaal, signifying propinquus fuit, or redemit jure propinquitatis; pointe●… to our Saviour; who by assuming our nature, became our Alic by blood, and performed this office of a kinsman, by redeeming the inheritance Levit. 25. 25. which we had lost. But we have stronger arguments then Grammatical observations, that he who here promised life to the dead, and threateneth plagues to Death, was the Son of God, the Lord of quick and dead; for the same who promiseth to redeem from the Grave, threateneth to plague Death: but we all know that Redeemer is the peculiar style of the Son, as Creator is of the Father, and Sanctifier of the Holy Ghost, tu redemisti nos, thou hast redeemed us to GOD by thy blood, out of every kindred, and tongue, and people, and Apoc. 5. 9 Nation. To the redemption of a slave that is not able to ransom himself, three at least concur; the Scrivener who writeth the Conditions, and sealeth the Bonds; the party who soliciteth the business, and mediateth for the captive, and layeth down the sum agreed upon for his ransom; and the person in whose power the captive is, and who accepteth of the ransom; Which of these is the Redeemer? you will all say, he that is at the cost of all; so it is in our redemption from spiritual thraldom, the holy Spirit draweth the condition, and sealeth the bonds the Father receiveth the ransom, the Son both mediateth for the ransoming, and layeth down the sum; For we were not redeemed with corruptible 1 Pet. 1. 18. things, as silver and gold, but the precious blood of Christ, as of a Lamb without blemish, he took part of our nature, that through death he might destroy him that had the power of death, that is the devil, and deliver them who through the fear of death, were all their life time subject to bondage. Hence we gather that he that destroyed Death must die: but to affirm that the immortal and eternal Spirit of God expired, is blasphemy, and to say that the Father suffered is heresy, longagoe condemned in the Patro-passions; we conclude therefore with the Apostle, that the second Person Christ Jesus hath abolished death, and hath brought life and immortality to light by 1 Tim. 1. 10. the Gospel. And so I fall upon my last Observation, the judgement here mentioned Devorica. 3. Thy plagues, there is no tittle or iota in holy Scripture superfluous, some mystery therefore lieth in the number, plagues in the plural, not plague in the singular, which I conceive to be this, that Christ put Death to many deaths, and foiled, and conquered it many ways; first in himself; secondly in his members. First, in himself by destroying sin, the sting of Death. Secondly, by breaking the bonds thereof in his powerful Resurrection, wherewith it was impossible that he should be held. Secondly, in his members by changing the nature of it to them, and making it of a curse a blessing; of a loss, a gain; of a punishment, either a great honour, or a special favour, or a singular advantage: a great honour as to the Martyrs, who thereby acquired so many Rubies to their crown of glory, as they shed drops of blood for their Saviour: A special favour, as to Abraham, josiah, and Saint Austin, who were taken away, that they might not see, and feel the misery, that after their death fell on the postarity of the one, the subjects of the other, and the diocese of the third. A singular advantage to all the faithful, who thereby are discharged from all cares, fears, sorrows, and temptations, and presently enter into their Master's joy; For blessed are the dead Apoc. 14. 13. that dye in the Lord, for they rest from their labours, and their works follow them. Now the means whereby Christ conquered death, and utterly destroyed it, are diversely ser down by the learned; some argue a contrariis, contraries say they are to be destroyed by their contraries; as heat by cold, moisture by drought, sickness by health: Death therefore must needs be destroyed by life as the contrary, but Christ is the resurrection and the life, in him was life, and life was the light of men. Saint Austin declareth it after this manner: Life dying contended with Death living, and got a glorious and signal victory. Nyssen Vit●… moriens conflixit cum vivente morte. thus, the Devil catching at the flesh of Christ's humane nature, as a bait was caught by the hook of his divine. Saint Leo, and Chrysologus thus, if a Bailiff or Sergeant arrest the King's son, or a privileged person, and lay him up in a close prison without commission, he deserveth to be turned out of his place for it. So Death God's Sergeant, seizing upon his Son (in whom there was no fault) without warrant or commission was justly discharged of his office. Is Death thus discharged, hath Christ changed the nature of Death, and freed all his Members from the sting of the temporal and fear of eternal death; hath he of a Postern made it a street-doore, of an outlet of mortal life, an inlet of immortality? why then are we so much afraid of death, which can no more hurt us then a hornet or wasp after her sting is plucked out? Christ fought with a living death, we with a dead death; which doth not so much severe our souls from our bodies, as join them to Christ; not so much end our life as our mortality; not so much exclude us out of the Militant, as render us to the Triumphant Church. Nothing is more dreadful I confess to the natural man, than Death which dissolveth the soul and body, and the Grave which resolveth the body into dust and ashes. To cure this malady of the mind, there is no virtue in any Drugge of nature; the Philosophers in this case are Physicians of no value, they tell us, that sickness and death are tributa vivendi, and the Grave the common house of the dead. But of what of this? what comfort is here? doth this speculation discharge us from the tribute, or make the payment thereof the easier? doth it enlighten the darkness of these prisons of nature? or take away the stench from these underground house's? no whit. Yet (God be thanked) there is a magazine in Scripture to pay these tributes; there is light in Goshen to enlighten these houses, there is Spicknard to perfume these dankish rooms; there are 〈◊〉 in holy Scripture to strengthen the heart; not only against deadly maladies, but also against death itself: For there we hear of a voice from heaven, not only affirming Apoc. 14. ●…3. the happiness of the dead, but confirming it with a strong reason, for they rest from their labours, and their works follow them: we 2 Cor. 5. 1. 8. hear of Tabernacles not made with hands, but eternal in the Heavens: we hear that when we are absent from the body, we are present with john 11. 25. the Lord▪ we hear the Lord of life opening the ears and cheering the heart of the dead; and saying, I am the resurrection and the life, whosoever believeth in me though he were dead, yet shall he live. There we hear death not only disarmed of his sting, but also slain down right; O Death I will be thy death, O Grave I will be thy destruction. Secondly, hath Christ destroyed Death, and hath he both the Apoc. 1. ●…8. keys of Death and of Hell? then beloved, when we lie on our deathbed, let us not have recourse after the popish manner to any Saint or Angel, no not to the blessed Virgin herself, but to her Son who is the Lord of life; who satisfying for our sins at his death, thereby plucked out the sting of death, and after his resurrection Apoc. 2●…. 16. quite destroyed this serpent. In which regard he is styled stella john. 3. 14. As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up. matutina the Morning star, because he ushereth in the day of eternity, and primitiae dormientum, the first fruits of them that slept, because in him the whole lump is sanctified: When therefore the fiery Serpent hovereth over us to sting us to eternal death, let us look upon the Brazen Serpent, and the other shall not hurtus. Lastly, hath Christ conquered Death and Hell and that for us? let us then give him the honour of the greatest Worthy, and noblest Conqueror that ever the World saw. Cyrus, and Alexander, and Caesar, were no way to be compared to him; for they subdued but mortal enemies, he immortal; they bodily, he ghostly; they with great Armies and power of men, but he alone; they when they were alive, and in their full strength and vigour, but O mors devorasti & devorata es, illius morte tu mortua es illius morte nos vivimus, gratias tibi ogimus Christe salvator quod tam potentem adversarium dum occidiris occidisti. Hier. epitaph. Nepotiam. Herodotus in Thaliâ. Aethiops postquam mortuum arefecere gypso oblinunt picturaque exornantes representant, deinde ei Cippum cavum e vitro circumdant in cujus medio mor●…us interlucet. he at the hour of his death, and afterwards. I conclude therefore with Saint Jerome his insultation over Death, and thanksgiving to the Lord of life. O Death thou didst bite and wert bitten, thou didst devour, and art now devoured by him whom for a time thou didst devour; by his death thou art slain, by his death we live everlastingly: thanks be rendered unto thee O Saviour, who hast subdued so powerful an adversary, and put him to death by thy death and passion. The Ethiopians as Herodotus relateth, make Sepulchers of glass; for after they have dried the corpse, they artificially paint it, and set it in a glazed Coffin, that all that pass by may see the lineaments of the dead body: but surely they deserve better of the dead and more benefit the living, who draw the lineaments of their mind, and represent their virtues and graces in a Mirror of Art: (for I am not of their judgement among us, who properly and deservedly are called Precisians, because out of the purity of their precise zeal, ita praecidunt they so near pair the nails of Romish superstition, that they make the fingers bleed; who out of fear of praying forsooth for the dead, or invocating them, are shy of speaking any word of them, or sending after them their deserved commendations,) for it is piety to honour God in his Saints; it is justice suum cuique tribure to give every one his due: it is charity to propose eminent examples of heavenly graces and virtues shining in the dead, for the imitation of the living. Such jewels ought not to be locked up in a Coffin, as in a Casket, but to be set out to the view of all; and surely they deserve better of the dead, who set a garland of deserved praises on their life, than they who stick their Hearse full with flowers. Tapers made of pure wax burn clearly, and after they are blown out, leave a sweet savour behind them, so the servants of Christ, who have caused their light so to shine before men, that they may see their works, and glorify their Father which is in Heaven: leave a good name like a sweet smell behind them, and why may we not blow it abroad by our breath? Deo Patri etc. The rest concerning the life and death of the party is lost. FINIS. VOX CO●…LI. OR, THE DEADS' HERALD. SERMON XLV. APOCH. 14. 13. And I heard a voice from heaven, saying unto me, write, blessed are the dead which die in the Lord, from hence forth, etc. VBi Vulnus, ibi manus; From whence we took our wound, from thence we receive the cure: a voice from heaven struck all the living dead, saying, All flesh Esay 40. 6. is grass, and the glory or goodliness of it, is as the flower of the field; The grass withereth, etc. But here a voice from heaven maketh all whole again, and representeth all the dead in the Lord living; yea, and flourishing too, ●…aying, Blessed are the dead that dye in the Lord. To give a touch at the wound, that the smart thereof may make the sense of the cure more delightful. Omnis caro foenum, & Nazianz. de ob. ●…usar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis homo flos, All flesh is grass, and ●…very man is a flower. There is difference in grass, some is longer, and some is shorter; so some men are longer lived, some shorter; Some grass shooteth up with one leaf, some with three, some with five, or more: so some men have more in their retinue, some fewer, some none at all. Some grass withereth before it is cut, as the grass on the house top; some is cut before it with●…reth, as the grass of the field: so some men decay before the Sith of death cuts them; all other after. Likewise, there is a great difference among flowers. 1. Some are for sight only, not for the smell, or any virtue in medicines; as Tulips, Emims, and Crown Emperials. 2. Some for sight and smell, but of no use in Medicines; as Sweet-williams, the painted Lady, and july-flowers generally. 3. Some are both for sight and smell, and of singular use in Medicines, as Roses and Violets: So some men are of better parts, and greater use in the Church and Commonwealth, others of less. Some flowers grow in the field, some in the garden: so some men's lives and improvements are public, others private. Some flowers are put in Posies, some in Garlands, some are cast into the Still: so some men are better preferred than others, and some live and die in obscurity. Lastly, some flowers presently lose their colour and sent, as the Narcissus; some keep them both long, as the red Rose: So some men continue longer in their bloom, grace and favour; others for a short time, but all fade, and within a while are either gathered, cut down, or withered of themselves and die. And for this reason it is as I conceive, that we stick herbs and flowers on the Hearse of the dead, to signify, that as we commit earth to earth, and ashes to ashes; so we put grass to grass, and flowers to flowers. For, 1 Pet. 1. 25. omnis caro foenum, All flesh is grass, and all the goodliness thereof as the flower of the field, the grass withereth, and the flower fadeth away; But the comfort is in that which followeth; But the word of the Lord endureth for ever, and this is the word which by the Gospel is preached unto you; Whereof this verse which I have read unto you for my Text, is part. Which Saint john inferreth as a conclusion or corrolarie upon the conclusion of the Saints and Martyrs lives, this conclusion is in●…erred upon two premises, 1. The end of their labours. 2. The reward of their work. The Syllogism may be thus form●…d. All they who are come to an end of their labour, and have received liberally for their work, or are paid well for their pains, are happy: But all the dead that die in the Lord, are come to an end of their labour, for they rest from their labours, and receive liberally, for their works follow them. Ergo, all the dead that die in the Lord are happy. As in other Texts, so in this we may borrow much light from the occasion of the speech which here was this; Saint john having related in a vision a fearful persecution to fall in the latter times, whereby the earth should be r●…aped, and the Saints mown like grass, and true believers like grapes pressed in such sort, that their blood should come out of the winepress, even to the horse bellies, breaketh into an Epiphonema, vers. 12. here is the patience of the Saints; that is, here is matter for their patience, and faith to work upon: Here is their patience, to endure for God's cause, whatsoever man or devil can inflict upon them▪ to part with any limb for their head Christ Jesus, gladly to forfeit their estates on earth for a crown in heaven: cheerfully to lose their lives in this vale of tears, that they may find them in the rivers of pleasures that spring Psal. 16. 11. at God's right hand for evermore. Here is work for their faith also, to see heaven, as it were, through hell; eternal life in present Borheus in hun●… loc. adversus bestiam spiritus sanctus consolatur pios, si ab ill●… prius propter testimonium jesu tru●…dantur quam de e●… supplicium sumptum sit, na●… vel sic moriente●… beati sunt, qui temporariam vitam amittentes in ho●… seculo, ae●…ernam adipiscuntur in a●…ro. death, to believe that God numbereth every hair of their head, and that every tear they shed for his sake shall be turned into a pearl, every drop of blood into a Ruby to be set in their crown of glory. To confirm both their faith, and patience Christ proclaimeth from heaven, that howsoever in their life they seemed miserable; yet in their death they shall be most blessed, and that the worst their enemies can do, is to put them in present possession of their happiness; Blessed are the dead, etc. So saith the spirit, whatsoever the flesh saith to the contrary. Here we have 1. A proposition, De fide, of faith. 2. A Deposition, or testimony of the spirit. A Proposition of the happy estate of the dead. A deposition of the holy Ghost to confirm our faith therein. 1. Saint john sets down his relation. 2. A most comfortable assertion. 3. A most strong confirmation. The relation strange, of a voice from heaven, without any speaker. The assertion as strange, of a possession without an owner; a blessed Gen. 42. 36. joseph is not, and Simeon is not. Math. 〈◊〉. 18. Rachel mourning for her children, and would not be comforted because they are no●…. estate of them, who according to the Scripture phrase, are said not to be. The Confirmation as strange as either, by an audible testimony of an invisible witness; So saith the spirit. Or because this asseveration concerning the condition of the Saints departed, is propositia necessaria (as the Schools speak) we will clothe the members of the division with terms apodictical, and in this verse observe 1. A conclusion sientificall, whereof the parts are 1. The subject indefinite, mortui, the dead. 2. The attribute absolute, beati, blessed. 3. The cause, propter quam, the Lord, or dying in the Lord. 2. The proof demonstrative, and that twofold. 1. A priori. 1. By a heavenly oracle, I heard a voice, etc. 2. A divine testimony, So saith the spirit. 2. A posteriori, by arguments drawn 1. From their cessation from their work, They rest from their labours. 2. Their remuneration for their works, Their works follow them. Where the matter is precious, a decision of the least quantity is a great loss: and therefore (as the spy of nature observeth) the jewellers will not rub out a small cloud, or speck in an orient Ruby, because the lessening the substance will more disadvantage them, than the fetching out of the spot advance them in the sale; Neither will the Alchemists lose a drop of quintessence; nor the Apothecaries a grain of Bezoar, nor an exact Commentatour upon holy Scriptures any syllables of a voice from heaven, the echo whereof is more melodious to the soul, than any consort of most tuneable voices upon earth can be. In which regard I hold it fit to relinquish my former divisions, and insist upon each word of this Isocr. ad Demonicum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. verse (as a Bee sitteth upon each particular flower) that we may not lose any drop of doctrine sweeter than the honey, and the honey comb, any leaf of the tree of life, any dust of the gold of Ophir. 1. I: there were three men in holy Scriptures termed jedidiah, that is, Beloved of God; Solomon, Daniel, and Saint john the Evangelist: and to all these God made known the secrets of his Kingdom by special revelation, and their prophecies are for the most part of a mystical interpretation. This Revelation was given to john, when he was in the spirit upon the Lord's day; and if we religiously observe the Lord's day, and then be in the spirit as he was, giving ourselves wholly to the contemplation of Divine mysteries: we shall also hear voices from heaven in our souls and consciences. Herd, with what ears could Saint john. hear this voice, sith he was in a spiritual rapture, which usually shutteth up all the doors of the senses? I answer, that as spirits have tongues to speak withal, whereof we read 1 Cor. 13. 1. Though I speak with the tongues of men and Angels: so they have ears to hear one another, that is a spiritual faculty answerable to our bodily sense of hearing. The Apostle saith of himself, that he was in the spirit; Ambrose Ausbert, in Apoc. c, 14. ille nunc in spiritu raptu●… spirituali aure hanc vocem percip●…ens invit eodem spiritu ecclesiam replendam esse ut eundem vocem audire posset in suâ personâ. and as he was in the spirit, so he saw in the spirit, and heard inthe spirit, and spoke in the spirit, and moved in the spirit, and did all those things which are recorded in this Book. When Saint Paul was wrapped up into the third Heaven, and heard there words that cannot be uttered, and saw things which cannot be represented with the eye; he truly and really apprehended those objects, yet not with carnal, but spiritual senses, where with Saint john heard this voice. A voice from Heaven. The Pythagoreans taught, that the Calestiall spheres by the regular motions, produced harmonious sounds: and the Psalmist teacheth us, that the Heavens declare the glory of God, and the firmament showeth his handy work, and that there is no speech Psal. 19 1. 3. nor language where there voice is not heard; but that was the voice of Heaven itself, demonstrately proving, and after a sort proclaiming the Majesty of the Creator. But this is vox de coelo a voice from Heaven pronounced by God himself, or form Melo in Apoc. c. 14. 〈◊〉 vocem non corporalem neque a foris st●… pentem, sed intus firmat ā per Ange●…um qui totam e●… Apocalyp●…in Christo juben●…e revelavit. by an Angel; so Gasper Melo expressly teacheth us. Saint john heard a voice, not sounding outwardly, but inwardly framed by that Angel, who revealed unto him the whole Apocalypse. Saint john here heard a voice from Heaven commanding him to Write; and Sain Austin heard a voice from Heaven commanding him to Read, Tolle lege; and most requesite it is, that where Heaven speaks, the earth should hear, and where God writes, that man should read. There never yet came any voice from Heaven, which it did not much import and concern the earth to hear. The first voice that came from Heaven, was heard on Mount Sinai; and it was to confirm the Law to be of divine authority; and establish our faith in God the Creator. A second voice from Heaven 2 Pet. 1. 18. we hear ●…o in Saint Peter on the holy Mount, when the Apostles were there with Christ, and it was to confirm the Gospel, and to establish our faith in Christ the Redeemer. A third voice, (or Acts 1. 2. sound) was heard from Heaven in the upper room, where Christ's Apostles were assembled in the day of Pentecost, and it was to confirm out faith in the holy Ghost the Comforter. A fourth voice that came from Heaven, was heard by Saint Peter in a vision, and Acts 10. 13. it was to confirm our faith in the Catholic Church, and the Communion of Saints, and the incorporating both jews, and Gentile●… in one mystical body. Lastly, a voice was heard from Heaven by Saint john in this place, to establish our faith in the last Article of the Creed, concerning the happiness of the dead, and the glorious estate of the Triumphant Church; and the life of the World to come. If we desire to be informed concerning the affairs of the Abissens, or those of China, Sumatra, or japan; we confer with those that are of the same Country, or have traveled into those parts: and for the like reason, if we desire to be instructed concerning the state and condition of the Citizens of the Heavenly jerusalem; their infinite number, their excellent order, their singular privileges, their everlasting joys, their feasts, their robes, their palms, their thrones, their crowns; we must inquire of them who either are inhabitants there, or have brought us Amb A●…sber. quia maximum est quod nunc solu●… audis, s●…ilo expri●…e ut adejus aures perveniat cujus f●…guram geris. Gasper Melo scribene transvole●… quod ad electorum sola●…ium ad finem usque persevorare debet. Bellar. l. 4. de verb. Dei non scrip: c. 3. Si Christo & Apostles fuisset propositum verbum Dei coarctandi ad scripturam inprimis rem tanti momenti Christus praecepisset, & Apostoli alicubi testarent. se ex Domini mandato scribere; a●…id n●…squam legimus. Eus●…b. l. 3. hist. ad Matthaeum ea occasione scripsi●…e, etc. 2 Tim. 3. 16. news from thence; nothing but a voice from Heaven can enforce our assent to these heavenly mysteries. Now as all words of Kings are of great authority, but especially their Edicts and Proclamations; so all voices from Heaven are highly to be regarded and religiously obeyed, but especially. Decrees and Statutes which are commanded by the authority of the high Court of Heaven, to be written for perpetuity; such as this is in my Text, I heard a voice from Heaven, saying Write, with a Pen of Diamond, in letters never to be obliterated, write it so that it may be read of men in all succeeding Ages, even to the last man that shall stand upon the earth. Here I cannot sufficiently admire the boldness of Cardinal Bellarmine, who to disparage the necessity of holy Scripture, and cry up unwritten traditions, which are the best evidence he can produce for his new Trent Creed; blusheth not to publish it to the World in print, that the Apostles and Evangelists had no command from God to write their Gospels or Epistles, but that they wrote upon the entreaty of some friends, or some emergent occasions. Were there no other Text in all the holy Scriptures but this, nor word in this Text but this one, Write, it were alone sufficient to convince him of gross ignorance, if not rath●…r giving the lie to his own knowledge. But yet farther, rather to confound him with shame, then convince him with evidence; doth not the Apostle affirm in general of the whole Scripture, that it is given by Divine ins●…iration? and what is inspiring but a kind of dictating to all the Penmen of the holy Ghost? and doth not he that dictateth to another, both tell him what he shall write, and bid him write it? Besides, in the 1. of the Apocalypse vers. 10. 11. Saint john heard a great voice as of a trumpet, saying; I am Alpha, and Omega, the first and the last, and what thou seest write in a Book. Thirdly, besides the general The Hebrews who say of one that is dead, that he is not, mean ●…ot simply that he is not at all, but h●… is not in the world, or appears not among the living, or is to us as if he were not. command of committing the whole Word of God to writing, and a special mandate for the writing the Apoc●…lypse, we have a singular precept for the writing the precise words of this Text; and must not that needs be thrice worthy our observation, which is written by a threefold command? and what is that? Blessed are the dead, If the dead are blessed, the dead are, for ●…n argument à tertio adjacent●… ad secundum ever holdeth if the tea●…es be taken in the proper sense. The metaphysics demonstra●…, non entis nullus esse affectiones, that such things as have no existence have no qualities nor real attributes: but blessedness is here attributed to the dead, the dead therefore are. And the Philosopher who being demanded whether the living or the dead were more in number? answered, that doubtless the living, quia mortui ne sunt quidem, because the dead were not to be reckoned upon, inregard now they are not at all, spoke without book, and uttered that which is most false, as we learn from the mouth of Truth himself; who not only affirmeth that the dead are, but that they are also living, though dead to this World, yet not to the World to come; dead to men, but not dead to God, have ye not read saith our Saviour, what is spoken unto you by God, saying; I am the God Luke 20. 38. of Abraham, and the God of Isaac, and the God of jacob, God is not the God of the dead, but of the living, for all live to him? but are all the dead blessed? the Text answereth, all the dead that die in the Lord; That die in the Lord? Yea, but you will say, those that are already dead, cannot die, what then is the meaning of this phrase, the dead Ambros. loc. supr. cit. quis mort●…us mori potest? Resp. pij moriantur mundo prius quam moriantur corpori. that dye in the Lord? Saint Ambrose answereth, he that is dead already cannot die in the same sense that he is dead, but he that is already dead in one sense, may be said to die in another; he that is dead to the World, as all the regenerated who have mortified the deeds of the flesh, may afterwards die to the body and so die in the Lord, that is breathe out his soul into the hands of the Lord. This is sound Divinity, and a true proposition, but no true exposition of this place; in which the latter seemeth to be a limitation of the former: as God is near to all that call upon him, yea, all that call Psal. 145. 18. upon him faithfully; so here blessed are the dead, what all dead howsoever they die? no, but all that die in the Lord. There is much variety among the interpreters about the interpretation of this phrase, to die in the Lord. Some will have the meaning thereof, to be those that die for the Christian faith, and seal the truth thereof with their blood. And they allege for themselves, first parallel texts of Scripture, wherein the preposition in, is put for pro: for as Gen. 18. 13. omnes in t●… benedicentur all Nations shall be blessed in thee, that is for thee, and in thy seed, that is ●…orthy seed; and Gen. 28. 18. servivi Berachel word for word, I served in Rachel, that is for Rachel. Next they allege the ante●…edents, together with the occasion of these words verse 12. here is the patience of the Saints, here are they that keep the Commandments of God, and the faith of jesus Christ: and truly the main scope of the Text seemeth to be, to arm the godly with patience, and to encourage them to fight against the Beast, upon whom before God execute vengeance, if it so fall out that many of God's faithful servants lose their lives: Yet that none should be dismayed therewith, because all that so die are blessed, for they exchange a temporal life in this World, for an eternal in another. Thirdly say they, it cannot be well conceived how any can die in Domino in the Lord who is the Lord of life, if we take the preposition in the proper sense: for though in the natural body a member may be cut off and die, the head being alive; yet it is not so in the mystical body of Christ, no true Member thereof can be cut off, much less die, while it continues in that body; by dying in the Lord, therefore we must understand dying for the Lord, so they. Others will have the words not to be restrained to Martyrs only, but to belong to all that die in the fear of God, and the faith of Christ. And they allege for themselves also a parallel Text; 1 Cor. 15. 18. where to fall a sleep in the Lord, is spoken generally of all true believers departing this life. Besides Saint 1 Cor. 15. 18. Bernard and other of the Ancients apparently distinguish these phrases, mori in Domino, & mori propter Dominum, to die in the Lord, and to die for the Lord: mori pro Domino martyrum est, mori in Domino omnium confessorum; si beati qui in Domino moriuntur, quanto magis qui pro Domino moriuntur? to die for the Lord is the glory of martyrs, but to die in the Lord, the glory of all Confessors: if they are happy who die in the Lord, how much more they that die for the Lord? Thirdly, the reward here promised is common to all believers, and not peculiar to the Martyrs: for all true believers when they die rest from their labours, and their works follow them. If the Spirit had meant Martyrs only, he would rather have said, they have ease from their torments, than rest from their labours, and their trophies and victories follow them. All that dye for But è contra all that dye for the Lord, die in the Lord. So Martyrs are not excluded though they are not included alone, but all true confessors with them. the Lord, die also in the Lord; but all that die in the Lord, do not necessarily die for the Lord: we deny not that the Martyrs have the greatest share in this blessedness, but all Confessors have their partsalso? the Martyr's Crown is beset with a Ruby or some richer jewel then ordinary, their Garland hath a flower or two more in it, to wit some red flower as well as white; yet the Crown and Garland of all Confessors are complete. And therefore not only Beda, and Bernard, and Richardus, and Andreus, and Primasius, and Haymo, and Ansbertus, and joachimus, but also the Greek, and the Roman Church; yea, and the reformed also Vid Alcazorum in Apoc. c. 14. understand these words, of all that die in God's favour: for they read these words at the Funerals of all the dead, and not only at the Funerals of Martyrs. Yea, but how can any be said to die in the Lord, that is continuing his Member, sith Christ hath no dead Members? I answer, that the faithful die not in the Lord in that sense in which they live in him; but in another they die not spiritually, nor cease to be his mystical Members; but naturally, that is, they continuing in Christ's faith and love, breathe out their sovies, and so fall asleep in his bosom, or die in his love, laying hold of him by faith, and relying on him by hope, and embracing him by charity. All they die in the Lord, who die in the act of contrition, as Saint Austin, who reading the penitential Psalms with many tears, breathed out his last gasp, sighing for his sins. Or in the act of charity as Saint Jerome, who in a most fervent, or vehement exhortation to the love of God, gave up the ghost. Or in the act of Religion, as Saint Ambrose, who after he had received the blessed Sacrament, in a heavenly rapture, and a holy parley with Christ, left the body. Or in the act of Devotion as Aquinas, who lifting up his eyes and hands to heaven, pronouncing with a loud voice those words of the Spouse in the Canticles, Come my beloved, let us go forth, went out of this world. Or in the Act of gratulation, and thanksgiving as Petrus Celestinus, who repeating that last verse of the last Psalm, Omnis spiritus laudet Dominum, Let every breath; or every one that hath breath, praise the Lord, breathed out his soul. Or in an Act of divine contemplation, as Gerson that famous Chancellor of Paris, who having explicated fifty properties of divine love, concluded both his Treatise, and his life with fortis ut mors dilectio, Love is strong as death. To knit up all, six sorts of men may lay just claim to the blessedness in my Text. First Martyrs, for they die in the Lord, because they die in his quarrel. Secondly Confessors, for they die in the Lord, because they die in his faith, and in the confession of his name. Thirdly, all they that love Christ, and are beloved of him, for they die in the Lord, because they die in his bosom, and embrace. Fourthly, all truly penitent sinners, for they die in the Lord, because they die in his peace. Firthly, all they who are engrafted into Christ by a special faith, and persever in him to the end, for they die in the Lord, because they die in his communion, as being members of his mystical body. Lastly, all they that die, calling upon the Lord, or otherwise make a godly end, for they die in the Lord, because they die in the Math. ●…4. 46. Beza in hunc loc. quid si legatur perfectè quia tum optans p●…ratam beatitudinem. works of the Lord, and happy is that servant whom his Master when he cometh shall find so doing. From henceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza and some other render the word in the original perfectly, because the dead obtain the blessedness they hoped for; but this Exposition cannot stand, unless we restrain this blessedness to the soul. For the perfect and consummate Paraeus in Apoc. Hic primitiae, in coelo ipsa massa beatitudinis, hic sitimus justitiam illic satiamur. happiness of all that die in the Lord, consisteth in the glorification of their bodies and souls, when they shall see God face to face, and the beams of his countenance directly falling upon the soul, shall reflect also upon the body: and most true it is which Paraeus observeth, the deads' blessedness, far exceeds the blessedness of the living; for here we have but the first fruits of happiness, but in heaven we shall have the whole lump: here we hunger and thirst for righteousness, there we shall be satisfied. To this we all willingly assent, but it will not hence follow, that they have their whole lump of happiness till the day of Judgement. Blessed they are from the hour of their death, but not perfectly; blessed, but not consummatly: blessed intensive, as blessed as the soul by itself can be for that state in which it now is: not blessed extensive not so blessed as the whole person shall be, when the soul shall be the second time given to the body, and both bid to an everlasting feast at the marriage of the Lamb. Others therefore more agreeable to the Analogy of faith, render the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from henceforth, and refer the henceforth, not to the time of the uttering this Prophecy; as if before it none were blessed (for before this prophecy all the Apostles (Saint john only excepted) and thousands of Saints and Martyrs had died in the Lord, and were at rest from their labours) but to the instant of their dying in the Lord, they no sooner lost their lives for Christ, than they found happiness in him. So soon as Lazarus died, his soul was carried Luke 16. 22. Orat. 24. in laudem Caesar credo ge●… erosum om●…em caramque Deo animam postquam vinculis corporis hinc so●…a excesser●… excu●…s comped●…s quibus a●…imi penna deprimi s●…lebat hil●…rem ad Dominum suum ●…onvolare. Cyp. de mor●…lmors non est exitus s●…d transitus, & temporal●…●…ti nert decurso ad eterna tra●…sgressus. Bern. c. 15. de amore Dei Infideles mortem appellant fideles pas●…ha, qui moritur mundo, ut perfectae vivet Deo. by Angels into Abraham's bosom. So soon as the Thief expired on the Cross, he aspired to Paradise, and was with Christ; So Nazianzen teacheth concerning every religious soul; I believe, saith he, that every noble soul which is in grace and favour with God, presently as soon as she hath shaken off the body, which kept down her wings, flieth joyfully straight up to her Lord; and Saint Cyprian, Death to the godly is not a departure, but a pass from a temporal to an eternal life, and no stay by the way, as soon as we have finished our course here, we may arrive at the goal there; And S. Bernard, The infidels call the parting of the soul from the body, Death, but the believers call it the Passeover, because it is a pass from death to life. For they die to the world, that they may perfectly live to God. To strike sail and make toward the shore, if all that die in the Lord are blessed, from the very moment of their death, and this blessedness is confirmed by a voice from heaven: let us give more heed to such a voice, then to any whisper of the flesh or devil. Whatsoever Philosophy argueth or Reason objecteth, or sense excepteth against it: let us give more heed to God then man, to the spirit then the flesh, to faith then to reason, to heaven then to earth; although they who suffer for the testimony of the Gospel seem to be most miserable, their skins being flayed off, their joints racked, their whole body torn in pieces, or burned to ashes; their goods confiscate, their arms defaced, and all manner of disgraces put upon them: yet they are most happy in heaven, by the testimony of heaven itself, the malice of their enemies cannot reach so high as heaven, it cannot touch them there, there, much less awake them out of their sweet sleep in Jesus. Secondly, if the dead are blessed in comparison of the living: let us not so glue our thoughts, and affections to the world, and the comforts thereof, but that they may be easily severed, for there is no comparison between the estate of the godly in this life, and in the life to come; for here they labour for rest, there they rest from their labour: here they expect what they are to receive, there they receive what they expected: here they hunger and thirst for righteousness, there they are satisfied; here they are continually afflicted, either for their sins, or with their sins, and they have continual cause to shed tears, either for the calamities of God's people, or the strokes they themselves Apoc. 7. 17. receive from God, or the wounds they give themselves; there all tears are wiped from their eyes. Here they are always troubled, either Herod. Hist. l. 1▪ beatus est nemo nisi cujus prosperitatem Deus foelici exitu, & morte confirmavit ut Cleobis, & Bitonis ac viventis, & periculis obnoxi beatitudo ut currentis praemium, & coronafl●… & vana est. Cornel. à Lapid. comment in Apoc. c. 14. ut Romae mori non potest, qui Romae▪ non vixit, ita qui in Domino non vixit in eo non moritur. Joh. 15. 1. 2. 4 with the evils they fear, or the fear of evil: but when they go hence, Death sets a period to all fear, cares, sorrows, and dangers. And therefore Solon spoke divinely, when he taught Croesus that he ought to suspend his verdict of any man's happiness till he saw his end. Thirdly, if those dead are blessed, that die in the Lord, let us strive to be of that number, eamus & nos, & moriamur cum eo, Let us go and die with him, and in him: And that we may do so, we must first endeavour to live in him; For Cornelius à Lapida his collection is most true; As a man cannot die at Rome, who never lived at Rome▪ so none can die in Christ, who never lived in him, and none can live in him, who is not in him; first than we must labour to be in him, and how may we compass this? Christ himself teacheth us: I am the Vine, and my Father is the Husbandman, every branch that beareth not fruit in me, he taketh away, and every branch that breareth fruit he purgeth, that it may bring forth more fruit; as the branch cannot bear fruit of itself, exceept it abide in the Vine, no more can ye except ye abide in me. Hence we learn that we cannot bear fruit in Christ, unless as branches we be engrafted into him; now that a graft may be inoculated. 1. There must be made an incision in the tree. 2. The graft or science must be imped in. 3. After it is put in, it must be joined fast to the tree. The incision is already made, by the wounds given Christ at his death many incisions were made in the true Vine: that which putteth us in, or inoculateth us, is a special faith, and that which binds us fast to the tree, is love and the grace of perseverance. If then we be engrafted by faith into Christ, and bound fast unto him by love, we shall partake of the juice of the stock, and grow in grace, and bear fruit also more and more, and so living in the true Vine, we shall die in him, and so dying in him, we shall reflourish with him in everlasting glory. Fourthly, if we are assured by a voice from heaven, that none but they are blessed, who die in the Lord: all Infidels, Jews, and Turks; yea, and such heretics too as deny all special faith in Christ are in a wretched and lamentable case; for it is clear that unbelievers cannot live in Christ, for the just liveth by faith, and though heretics, and among them our Adversaries of Rome have a general faith, yet because they want a special faith in Christ whereby they are to be engrafted into him, and made members of his mystical body, they can make no proof to themselves or others, (at least unless they renounce some of the Trent Articles) that they live, or die in the Lord. Lastly, if all that die in Christ are blessed, as a voice from heaven assureth us, we do wrong to heaven, if we account them miserable; we do wrong to Christ, if we count them as lost whom he hath found; if we shed immoderate tears for them from whose eyes He hath wiped away all tears; to wear perpetual blacks for them, upon whom he hath put long white Robes. Whatsoever Apoc. 7. 13. our losses may be by them, it cometh far short of their gain: our cross is light, in comparison of their superexcellent weight of glory; therefore let us not sorrow for them, as those that have no hope. Let us not show ourselves Infidels by too much lamenting the death of believers. Weep w●… may for them, or rather for our loss by them, but moderately, as knowing that our loss is their gain, and if we truly love them, we cannot but exceedingly congratulate their feasts of joy, their rivers of pleasures, their Palms of victory, their robes of majesty, their crowns of glory. Water therefore your plants at the departure of your dearest friends, but drown them not. For whatsoever we complain of here, they are freed from there: and whatsoever we desire here, they enjoy there: they hunger not, but feast with the L●…; they sigh not, but sing with Moses, having safely passed over the glassi●… sea; they lie not in darkness, but possess the inheritance of Saints in light. They have immunity from sin, freedom from all temptations, and security from danger: they have rest for their labours here, comfort for their troubles, glory for their disgrace, joys for their sorrows, life for their death in Christ, and Christ for all, Cui, etc. FINIS. VICTORIS BRABAEUM. OR, THE CONQVEROURS' PRIZE. A SERMON PREACHED at Rotheriffe, at the Funeral of M ris. Dorothy Gataker, Wife to the worthy and Reverend Divine Master Thomas Gataker, B. D. SERMON XLVI. APOC. 14. 13. So saith the Spirit that they may rest from their labours, and their works follow them. THe longer a man enjoyeth the benefit of life, the more cause he hath to desiredeath; for cares grow with years, and sins with cares, & sorrows with sins, and fears with sorrows; which trouble the quiet, and confound the music, and blend the mirth, and damp the whole joy of our life: so that he who spinneth the thread of his life to the greatest length, gaineth nothing thereby but this, that he can give a fuller and clearer evidence of the vanity of the World, and yield a more ample testimony to the misery of man during his abode in the flesh: whom if we take at the best advantage of his worldly happiness, he must needs confess that he hath nothing of all that is past, but a sad remembrance; nor of that which is to come, but a solicitous fear. As after a great feast at which a man hath glutted his appetite, nothing remaineth but loathsome and stinking fumes ascending from the stomach to the head, and offending the brain; so of all the pleasures of sin past, nothing remaineth but a bitter taste in the conscience, or rather to use Saint Bernard's Metaphor, amara & foeda vestigia, foul and stinking prints left in the flore where he danced after the Devil's pipe, sorrow and shame for what he hath been, and fear for what he shall be mingles and sowers all the joy and delight in that he is. And what is he at the best? a poor tenant ●…t ●…ill of a ruinous cottage of loam, or house of clay ready to fall about his ears, with a Grasshoppers leap in a spot of ground. His apparel is but stolen rags, his wealth the excrements of the earth, his diet, bread of carefulness, got with the sweat of his brows, and all his comforts and recreations, rather as Saint Austin terms them solati a miserorum quam gaudia beatorum, sauces of misery than dishes of happiness. For albeit a good conscience be a continual feast, and the testimony of the Spirit an everlasting Jubilee in the soul, yet the most righteous man that breathes mortal air, either by frailty, or negligence, or diffidence, or impatience, or love of this present life, or subtlety of persuasions, or violence of temptations so woundeth his conscience, and grieveth the Spirit of grace; that this feast is turned for a time into a fast, and the Jubilee into an ejulate or howling. All things therefore laid together, the scorns of the World, assaults from the flesh, temptations from the Devil, rebukes from God, checks from conscience, sensible failing of Grace, spiritual dissertions, with many a bitter agony and conflict with despair; I cannot but perfectly accord with the Poet in his doleful note Faelices' nimium quibus est fortuna peracta jam sua. they are but too happy whose glass is well run out, and with the Evangelist in my Text beati m●…rtui blessed are the dead for they rest from their labours, and their works follow them; they rest from those labours which tyreus that live, and the works which we are to follow, follow them. A threefold cable saith the Wiseman is not easily Eccles. 4. 12. brokn; and such is this here in my Text, on which the anchor of our hope hange●…h. 1 The testimony of Saint john, Yea 2 The testimony of the Spirit, so s●…th the Spirit 3 A strong reason drawn from their rest and recompense, they rest from their labours, and they receive the reward of their labours, they are discharged of their work, and for their work. If they were discharged for their work, and not discharged of their work, they could not be said blessed, because their tedious and painful works were to return. And much less happy could they be termed, if they were discharged of their work; but not for it, for than they should lose all their labour under the Sun, they should have done and suffered all in vain: but now because they are both discharged of their work, for they rest from their labour, and discharged for their work, for their works follow them, they are most blessed. The Spirit here taketh the ground of this heavenly music ravishing the souls of the living, and able to revive the very dead either from the labourers pay, or the racers prize. If the ground be the labourer's joy for their rest and pay, the descant must be this; our life is a day, our calling a labour, the evening when we give over our death, the pay our penny. If the ground be the racers joy for their prize, the descant may be this; the Church is the field, 1 Cor. 9 24. Christianity is the race, death is the last post, and a garland of glory the wager, let us all ●…o run that we may obtain. Yea, saith the Spirit. We read in the Law and the Prophets, Thus saith jehovah, the Lord: in the Gospel, Thus spoke jesus: But in the Epistles, and especially in the Revelation thus saith the Spirit, 1 Tim. 4. 1. now the Spirit speaketh evidently, hear what the Spirit saith unto Apoc. 2. 7. 17. the Churches, he that hath an ear, let him hear what the Spirit saith Apoc. 22. 17. unto the Churches; and the Spirit and the Bride saith come. While Christ abode in the flesh, he taught with his own mouth the Word of life; but now since his Ascension, and sitting in state at the right hand of his Father, he speaketh and doth all by his Spirit. By the Spirit he ordain●…th Pastors, furnisheth them with gifts, enligh●…h the understanding of the hearers, and inclineth their wills and affections, and so leadeth the Church into all truth. In which regard Tertullian elegantly termeth the Spirit, Christi Vicarium Christ his Vicar preaching in his stead, and discharging the Cure of the whole World. Secondly, so saith the Spirit not the flesh, the earth denies it, but Heaven avereth it: when a man removeth out of this World, the flesh beholdeth nothing but a corpses brought to the Church, and a coffin laid in the Grave; but the spirit discerneth an Angel carrying the soul up to Heaven, and leaving it in Abraham's bosom, till the Father of spirits shall give her again to the body, arrayed in glorious apparel. There is no Doctrine the Devil, the flesh, and the World more oppose then this here delivered by the Spirit concerning the blessedness of the dead; for all Atheists, all Heathen, all carnal men, all Saducees, and sundry sorts of Heretics deny the Resurrection of the body; and the greater part of them also, the immortality of the soul: A wicked and ungodly person believeth not his soul to be immortal, because he would not have it so, he would not that their should be another World, because he can have hope of no good there, having carried himself so ill in this, fain he would stifle the light in his conscience; which if he would open his eyes would clearly discover Cic. co●…solat. animorum aeternitatem proprius intuentes cruciantur mirum in modum quasi flagi●…iose actum vitam pena etiam sit immortalis consecutura. unto him a future tribunal; yet sometimes he cannot smother it, and therefore as Tully, who saw a glimmering of this truth, observeth he is wonderfully tormented out of a fear, that endless pains attend him after this life. Well let the flesh, and fleshly minded men deem or speak what they list concerning the state of the dead; the Spirit of truth saith, that all that die in the Lord, are blessed. But where saith the Spirit so? In the Scriptures of the old, and new Testament, and in this vision, and in the heart and conscience of every true believer. First in the Scriptures, let me die the death of the righteous, and let my last end be like unto his, refrain thy voice from weeping, and Numb. 23. 10 thine eyes from tears, for thy works shall be rewarded, and there is J●…re. 31. 16. 17. hope in thine end saith the Lord; precious in the sight of the Lord, is the death of his Saints: the righteous shall wash his foot in the blood of Psal. 116. 15. the wicked, so that a man shall say, verily there is a reward for the righteous, Psal. 58. 11. Christ is in life and death advantage; for I am in a strait between Phillip 1. 21. 23 two, having a desire to depart and to be with Christ, which is f●… better. Secondly in this vision; for Saint john heard a voice from Heaven saying, Write it as it were with a Pen of Iron, upon the Tomb of all that are departed in the Lord, for so saith the Spirit. Lastly, the Spirit speaketh it in the heart and soul of every true believer lying on his death bed, or on the Gridiron, or in the dungeon, or on the gibbet, or on the faggot; did not the Spirit seal this truth aboveall other at such times to his servants, were not then their hope full of immortality they could never have welcomed death, embraced the flames, sung in their torments, and triumphed over death, even when they were in the jaws of it. When job was in the depth of all his misery, the Spirit spoke in his heart, I know that my Redeemer liveth, and that he shall stand in the latter day upon the earth, and though after my skin worms job. 19 25 26. 27. destroy this body, yet in my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold, and not another, though my reins be consumed within me. Likewise when Saint Paul was now ready to be offered, and the time of his departure was at hand, the Spirit spoke in him; I have fought a good fight, I have finished my course, I 2 Tim. 4. 6. 7. 8. have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day, and not to me only, but to them also that love his appearing. Likewise when Gerardus was giving up the ghost, the Spirit spoke in him, O Death where is thy sting? Mors non est stimulus sed jubilus: And though Robert Glover the Martyr all the night before his Martyrdom, prayed for strength and courage, but could feel none, yet when he came to the sight of the stake, he was mightily replenished Acts and monuments, part. 3. Page 427. with God's holy comfort, and heavenly joys, and clapping his hands to Austin, the Spirit the Comforter himself spoke in him, He is come, he is come. You have heard where the spirit saith so, give ear now to a voice from heaven, declaring why the spirit saith so for they rest from their labours, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth as well pain, as pains, broils as toils, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek: so pain and pains in English, are of kin for labour is pain to the body, and pain is labour to the Spirit; and therefore what we say to be punished and tormented with a disease, the Latin say laborare morbo, and the throngs and throes which women endure in Childbearing, we call their labouring. Here then the dead have a double immortality granted them. 1 From the labours of their calling. 2 From the troubles of their condition, freedom from pain, and pains taking. What then (may some object) do the dead sleep out all their time from the breathing out their last gasp, to the blowing the last trump? as they suffer nothing, so do they nothing? but are like Consul Bibulus, who held only a room, and filled up a blank in the Roman fasti. Name 〈◊〉 factum consule nil memini. or like mare mortuum, without any motion or operation at all? Vid vitem Amerbath & Lod Vives lib. 1. de an. that cannot be, the soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a most perfect Act; or as Tully renders the word, a continual motion, as the word is ta●…en in that old proverbial verse; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and it can no more be and not work, than the wind can be and not blow, the fire and not burn, a diamond and not sparkle, the sun and not shine; therefore it is not said here simply, that they rest from all kind of motion or working, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but from toilsome labours, soretravells; and again from their own labours or works, not the Lords. They keep an everlasting Sabbath in not doing of their own works but Gods, they rest from sinful and painful travels, but not from the works of a sanctified rest, for they rest not day and night saying, holy, holy, holy, Lord God Almighty, which was, which is, and is to Apoc. 4. 8. come. The rest of the soul is not a ceasing from all motion or operation, that cannot stand with the nature of a spirit, but a settling itself with delight upon an all-satisfying and never satiating object, such was the rest, the sweet singer of Israel called his soul unto, return unto thy rest, O my soul, for the Lord hath dealt b●…untifully Psal. 116. 7. with thee. Body's rest in their proper places, but spirits in their proper object, in the contemplation, fruition, admiration, and adoration whereof, consisteth their everlasting content. This object is God, whom they contemplate in their mind, enjoy in their will, adore in both, and this is their continual work, and their work is their life, and their life is their happiness, which the Divines fitly express in one word glorification, which must be taken both actually, and passively, for they glorify God, and God glorifieth them; God glorifieth them, by casting the full Apoc. 4. 10. 11. Vid. Mo●…. tract Eau. de Siloam. Eccles. 11. 13. light of his countenance upon them: and they glorify him, by reflecting some light back again, and casting their crowns before him, saying, Thou art worthy, O Lord, to receive glory and honour, and power, for thou hast created all things, and for thy pleasure they are, and were created. They rest from their labours. This Text of holy Scripture containeth in it, the waters of Siloah not so much to refresh those that are tired with their former labours, having borne the heat of the whole day, as to lave out the false fire of Purgatory, for blessedness cannot stand with misery, nor rest with trouble, nor reward with punishment, but all that die in the Lord are blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is à tempore mortis from the time of their death (as venerable Beda, and other expound the words) and so blessed are they, that they rest from all pain and pains; and so rest, that their works follow them; that is as I shall declare hereafter, the reward of their works. If this lave not out the Romish fire, which scareth the living more than the dead, and purgeth their purses, and not their soul, we may draw store of water to quench it out of divers other Texts of holy Scripture, as namely, First, If the tree fall towards the South, or towards the North in the place where the tree falleth, there it shall be. Which Text * Ol●…mp. in eccles. in quocunque igitur loco ●…ive illustri, ●…ive tenebrosus, ●…ive in turpi scelerum ●…atione, sive in honestâ virtutum deprehenditur, homo cum moriatur in eo gradu, ●…tque eo ordine permanet in aeternum nam vel requiescit in lumine felicitatis aeternae cum justis, & Christ●… Domino: vel in tenebris cruciatur cum impuris, & pr●…cipe hujus mund●… diabolo. Cyp. ad Demet. quand. huic excessum fu●…it nullus jam penitentiae locus est, vullus satisfactionis effectus, high vita, aut amittitur, ●…ut tenetur, & infra ad immortalitem sub ipsa morte transitur. Olympiodorus thus illustrateth, in whatsoever place therefore, whether of light or of darkness; whether in the work of wickedness, or of virtue, a man is taken at his death, in that degree and rank doth he remain either in light with the just, and Christ the King of all, or in darkness with the wicked, and prince of the world. To little purpose therefore is all that is, or can be done for the dead, after they have taken their farewell of us, after we are gone from hence, there remains no place for repentance or penance, no effect or benefit of satisfaction, here life is either lost or obtained, but if thou▪ O Demetrian saith Saint Cyprian, even at the very end, and setting of thy temporal life dost pray for thy sins, and call upon the only true God with confession and faith, pardon is given unto the confessing thy sins, and saving grace is granted to thee by the divine piety (or mercy) and at the very moment of death, thou hast à passage to immortality. Secondly, Eccles. 12. 5. Man goeth to his long home, and the Mourners go about the streets; Which words Gregorius of Neocesarea, Metaphr. in ●…les. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyp. ●…d Demet. aevi temporalis ●…ne complet●… ad aeterna mortis vel immortalitatis hospiti●… divid●…mur. H●…m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jerome ep▪ 25. lug●…atur mortuus sed ille quem ●…ehenna sus●…epit qu●… tart●…rus d●…vorat in cujus p●…nam aeternus ignis estuat, non quorum exitum A●…gelorum turba commitatur, quibus obviam Christum occurr●… g●…avemur m●…g is s●… diutius in ●…abernaculo isto mortis ●…abitemus. H●…ar. in psal 2. nihil 〈◊〉 a●…lationis, aut more est tem●…us mortis habet unumque●…que suis legibus, dum ad judicium ●…num ●…uemque 〈◊〉 Abra●… sinus res●…rvat aut poenae. justine Mart. lib. qu. & resp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Tertul. l. de pat. ergo hoc votum si alios consecutos impatientur dolemus ipsi consequi nolumus. thus paraphraseth, The good man shall go to his everlasting house rejoicing, but the wicked shall fill all with lamentations. And S. Cyprian all●…ding to this passage resolveth, that after this temporal life is ended, we are diversely bestowed at the Inns of death, or immortality; at neither of which hangeth any sign of Purgatory, as any man may see. Thirdly, Luke 16. 22. The beggar died, and was carried by Angels into Abraham's bosom; This beggar's case Macharius a learned Monk of Egypt maketh a precedent for all the servants of God, who when they remove out of the body the quires of Angels receive their souls into their own side, into the pure world, and so brings them unto the Lord. And Saint Jerome raiseth a strong fort of comfort upon the ground of this parable; Let the dead be lamented, but such a one whom he doth receive for whose pain everlasting fire doth burn, but let us whose departure a troop of Angels doth accompany, whom Christ cometh forth to meet, account it a grievance, if we do longer dwell in this tabernacle of death. And as Machareus and Saint Jerome, so Saint Hilary also draweth a general rule from their example, that as soon as this life is ended, every one without delay is sent over, either to Abraham's bosom, or to the place of torment, and in that state are reserved till the day of judgement. Fourthly, Luke 23. 43. This day thou shalt be with me in Paradise; and Philip. 1. 23. I desire to be dissolved, and to be with Christ; and 2 Cor. 5. 18. If our earthly tabernacle be dissolved, we shall have an eternal in the heavens, and when we are absent from the body, we are present with the Lord; From whence justine Martyr inferreth, After the departure of the soul out of the body, there is presently made a distinction betwixt the just and unjust, for the souls of the righteous are carried by Angels into Paradise, where they have commerce, and sight of Angels and Archangels, but the souls of the unjust to hell; and Tertullian collecteth that it is an injury to Christ, to hold that such as be called from hence by him, are in a state that should be pitied, whereas they have obtained the chief aim of their desires, If we repine at this, that others have obtained this their desire, by this our grudging at it we seem to be unwilling to obtain the like, and his scholar Cyp. de mortal. ejus est mortem timere qui ad christum nollet ire ejus est ad christum nolle ire qui se non credit cum christo incipere regnare. S. Cypriam censureth them yet more severely, who either fear death or leave this world in discontent: it is for him to fear death who is not willing to go to Christ; it is for him to be unwilling to go to Christ, who doth not believe that he beginneth to reign with Christ; if thou dost truly believe in God, and art secure of his promise, why dost thou not embrace the message that thou art called to Christ? why dost thou not rejoice that thou shalt be rid of the devil? Fiftly, 1 john 1. 7. the blood of Christ purgeth us from all sin, no sin is therefore left for Purgatory fire to burn out. Were there Nazianz. orat. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sins to be purged yet after the night of this present life, there is no place left (saith Gregory Nazianzen) for purging, it is better to be corrected and purged now (saith he) then to be sent to torments there where the the time of punishing is, and not of purging. But to leave other springs, this in my Text affordeth store of water to extinguish Purgatory fire; and therefore our adversaries seek to dam it up two manner of ways: First by restraining this Text to Martyrs only, who die in the Lord's quarrel, though their souls fly to heaven, their wings being not singed with this fire: yet others (say they) are not saved, but after some time of abode in it. Secondly, by cooling the heat of this fire, and making it not only tolerable, but also comfortable, bearing us in hand that they that are in Purgatory may be said to be blessed, because they rest from the labours of this life, and they are secure of their eternal estate, they are sure to feel no other hell. From the first starting-hole I have beaten them already by demonstrating, that all that believe in Christ are engrafted by faith into his mystical body, and consequently, that as they live in him, so they die in him; in which regard the Apostle speaking of all that depart in the faith of Christ saith, they sleep in the Lord, and die in Christ. Their second starting hole is less safe than the former, for to say that this blessedness and Purgatory pains may subsist in the same soul, is an assertion neither politic nor reasonable. First it is not politic; for if they cool Purgatory fire in such sort, they will stop the Pope's Mint from going; persuade the vulgar that the souls in Purgatory are in a tolerable, nay (in some sort) in a blessed estate, because they rest from their labours and their works follow them; and the Priests may set their heart at rest for gaining any remarkable sums for Dirges, and the Pope's tolegatherers also for sucking any great advantage out of pardons to ransom souls out of Purgatory. And as this answer standeth not with their profit: so neither agreeth it well with their own tenants; for they teach that Purgatory fire is as hot as Hell for the time, surpassing the smartest torment that can be devised, or ever was endured on earth: and call they those happy who lie sultering in this fire? yea, but when they are there they receive singular comfort in this, that they are sure they shall never go to hell. Surely small comfort to one who is in hellish torments and shall continue there he knows not how long, to tell him that he is sure he shall go to no other Hell: and how prove they that Purgatory is a supersedeas to Hell? What security have they for it? God's Word? but in all God's Word there is no syllable of Purgatory, neither let they the people to know God's Word; for in Spain, and generally where the inquisition is in force, the proverb is that he smells of a Faggot, who is found with a Bible about him in the mother tongue. These things being so, I wonder that any ordinary Papist be willing to die, seeing the best he can hope for is to be cast presently into the flames of Purgatory, and there to fry he knows not how long, perhaps a hundred, perhaps a thousand years. But (God be blessed for it) we have otherwise learned of Christ and his blessed Apostles. We know that if our earthly tabernacle be dissolved, we shall presently have not a temporary habitation in Purgatory, but an eternal in Heaven: we know, that those who believe in Christ come into no condemnation, but pass from death to life. Wherefore let us not take on too much for those whom God hath taken away from us; let us not trouble ourselves for them that are at rest; let us not shed overmany tears for them who can now shed no more tears; let us not ●…oo much grieve for them who are free from all pain and grief. And for ourselves, let us not be as Cyp. de mortal. amplectamur diem quius signat singulos domi filio suo & laque is secularibus exolutos paradiso restituit & regno coelesto. some are, strucken dead with the very name of death; let us not draw back when God calleth for us, when we draw on and our Sun is setting, when the pangs of death give us warning again and again to go out from hence out of our houses of clay; let us embrace the day which bringeth us to our everlasting home, which having taken us away from hence, and loosed us from the snares of this world, returneth us to Paradise and the Kingdom of Heaven. It followeth; And their Works follow them. In the handling of this branch before we taste of the sweet juice we must pill the root, wherein we shall find a fourfold difficulty. 1. How works are here distinguished from labours, 2. How works may be said to follow them, 3. Whither they follow them, 4. When they overtake them. The first difficulty is thus expedited: the works of the dead are near distinguished from their labours, as the fruit from the branches that bear them, the hire from the day labour, the prize from the race. As those who taste the fruit of a tree, are said by an Hebraisme to eat of the tree, to him that overcommeth (saith the Spirit) I will give to eat of the Tree of Life which is in the midst of the Paradise of God. So here in this Text works are taken for the fruit of works, or their recompense of reward. But how are works in this sense said to follow the dead? For all the works of the dead are either transient, as meditations, prayers, The second difficulty. pious ejaculations, present relieving the poor, and the like; or, they are permanent as their writings, their building Colleges, Hospitals, Churches and other Monuments of Piety: the former cannot follow the dead because they remain not now, nor the latter, because they stay behind them here on earth. I answer, the speech is figurative, and signifieth no motion of the deads' works, but rather promotion of their persons, and plentiful remuneration for their works; the phrase imports no more than that all their works, whether they be actions of Saints, or passions of Martyrs shall not come short of their guerdon, but shall be most certainly and undoubtedly rewarded. If we follow this interpretation of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (may some say) will not Popish merit follow thereupon? is not Heaven compared to servants wages? to the soldier's crown? to the racers garland? and here to the labourers pay? and doth not a true labourour merit his pay? a faithful servant his wages? a valiant soldier his crown? a speedy racer his prize? this doubt may be cleared, and the question resolved by these Assertions following. Heb. 11. 6. 1 That our good works shall undoubtedly be rewarded; for it is Math. 10. 42. Whosoever shall give drink to one of these little ones, a cup of cold water only in the name of a Disciple; vetily I say unto you, he shall not lose his reward. the very dictate of nature, that he that soweth should reap; and it is one of the first principles of Divinity, that there is a God, and that he is the rewarder of them that diligently seek him: yea, so exact a rewarder is he, that not a widow's Mite, not a cup of cold water, but shall have an allowance for it. Did Abraham, did Isaac, did jacob, did joseph, did job, did Solomon, did Constantine, did Theodosius and other prime servants of God serve him for nought? did he not open the treasures of his bounty in such sort to them all, that they could not but in thankfulness subscribe to that protestation of the Prophetical King, verily there is a reward for the righteous, even in this life, and much more in the life to come, for Ecce venio, behold I come quickly, and my reward is with me, to give to every man according as his works shall be, to them who by patient Apoo. 22. 12. continuance in well doing seek for glory, and honour, and immortality, Rom. 2. 7. Be●…. in Cant. cha●…it as vacu●… non est nec tamen est 〈◊〉. eternal life; whence Saint Bernard draweth this corollary, though charity is not mercenary, yet she never goes from God empty handed. 2 That this reward is some way due unto our works, for the labour●… saith Christ is worthy his hire; and the Apostle is bold to say, it 2 Thes. 1. 6. is just with God to recompense to them that trouble you, tribulation, but to you rest; and he seemeth to claim a crown to himself as his 2 Tim. 4. 8. due, I have fought a good fight, henceforth is laid up for me a crown of righteousness which the Lord the righteous judge shall give unto me; it is said to be given indeed, but given by a righteous judge, and as a crown of righteousness, and therefore some way due. 3 Our good works concur actively to the attainment of this reward: the words of our Saviour, seek ye first the kingdom of God, and the righteousness thereof: labour for the meat that perisheth not, and strive to enter in at the narrow gate, and of the Apostle, work out your salvation with fear and trembling, and this momentary affliction worketh unto us a superexcellent weight of glory, import no desire. 4 Notwithstanding all this, our good works no way merit at God's hand their reward, neither absolutely, neither by the contract of the Law, nor by the covenant of grace: Not absolutely. 1 Because no creature can simply merit any thing of the Creator, L. 13. confess. c. 12. ex ple●…itudine bonitatis tuae creatura tua subsistit ut bonum quod ●…bi nihil prodesset nec de se quale tibi ●…sset tamen quia ex te fieri potuit non deesset quid eni●… te prome. ●…uit coelum & terra, etc. as Saint Austin proves by many invincible arguments. 2 Because our works are no way advantageous or beneficial to God; we indeed gain by them, but he gains nothing. 3 Because there is no proportion between our work which is finite, and the reward which is infinite. Neither can we be said to merit by the contract of the Law, as our Romish adversaries would bear us in hand. 1 Because what God requireth by the written Law, we are bound to perform even by the Law of nature; and when we do but that which we ought to do, our Saviour teacheth us not to term ourselves arrogantly meritours at God's hands, or such as he is engaged to recompense, but unprofitable servants. 2 Because we do not our work sufficiently, and therefore cannot challenge as due by contract our reward, our best works are scanty and defective. 3 Because we loiter many days, and though at some times we do a days work such as it is, yet many times we do not half a day's work, nay for one thing wherein we do well, we fail in a thousand. Lastly, neither can we be truly said to merit, no not by the covenant of Grace. 1 Because the Grace which worketh in us all in all is no ways due to us, but most freely given us of God; our works as they are good, they are not ours, as they are ours they are not good. 2 Because whatsoever we do in fulfilling the Covenant of Grace, we are bound to do for the inestimable benefits which we receive by our Redeemer. 3 Because we employ not our Talent to our Master's best advantage; no man walketh so exactly, as he might do by the power of grace; which would not be wanting to us, if we were not wanting to ourselves. But because we may seem partial in our own cause, and take these reasons for demonstrations, which our Adversaries will not acknowledge to be so much as probable arguments: let the De great. & lib. arbit. c. 9 cum p●…sset Apostolus rectè dicere stipendium justitiae, est vita eterna, maluit dicere grati●… autem Dei est vita eterna. Vt intelligeremus, Deum non pro merit is▪ nostris, nos ad vitam aeternam, sed pro sua miserati. one perducere, Basil. in Psal. 1●…4. Manet sempiterna requies illos, qui in hac vitâ legitime certarunt, non ob eorum merita factorum sed de munificentissima Dei gratia. Fulgent. 〈◊〉 predestinate. p. 18. ad Monimum. ossidete Regnum paratum vobis, sed & hoc ipsum opus est gratiae, exgratiae, enim datur non solum justificati vita bona, sed & glorificatis vita aeterna Ambrose in Psal. 1●…8. Non sunt cond●…gna, non ergo secunda merita nostra, sed secundum misericordiam Dei c●…lestium decretorum in homines forma procedit. Marcus Eremita de op. justif. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg l. 19 in job 6. 17. Eleazar in pr●…lio Elephantem stravit, sed sub ipso quem extinxit eccubuit, sic qui vitia superantes sub ipsaquae subiiciunt superbiendo succumbunt. ancient Fathers give in the verdict; Saint Austin, When the Apostle might truly have said, the wages of righteousness is eternal life, he chose rather to say, but the gift of God is eternal life, that we might understand, that he brings us to eternal life, not for our merits, but for his mercy's sake. And Saint Basil, There remains an everlasting rest to those who fight lawfully, not for the merits of their works, or verbatim, according to the Greek original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (supple) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not according to the due debt of their works, but of the grace, or by the favour of our most munificent God. And Fulgentius, To possess the kingdom prepared for us, is a work of grace, for of mere grace there is given, not only a good life to these that are justified, but eternal life to those that are glorified. And Saint Ambrose, Our momentary afflictions are not worthy the glory that shall be revealed, therefore the form or tenor of the heavenly decrees upon men, proceed not according to merits, but the mercy of God. And Mark the holy Hermit, The kingdom of heaven is not a reward of works, but a gift of God prepared for his fruitful servants. And let Pope Gregory conclude all, As Eleazar who killed the Elephant, yet was killed by the Elephant in his fall upon him, so those who subdue vices, if they grow proud of their victory (as all do who conceive they merit heaven by it) are subdued by, and lie under those vices, which they before subdued, for he dies under the enemy whom he hath discomfited, who is extolled in pride for the vice which he conquered. The third difficulty was, whither the works follow the dead? The third difficulty. which may thus be expedited: their good works follow them not to the grave; for there there the soul is not, nor to Purgatory, for I have already proved there is no such place; nor to Hell, for none are blessed that come there. The works of the damned indeed follow them thither; there they meet with them, and with the Devil who seduced them, to torment them for them; there the swearers and blasphemers gnaw their tongues; there the lascivious wantoness are cast into a bed of fire; there they who swum here in pleasures, are thrown into a river of brimstone. But the works of the godly follow them to the place where they receive their recompense for them. The fourth difficulty was, when the works follow the dead? The fourth difficulty. which may be thus expedited; some of their works follow them immediately after their death, others at the day of Judgement. Those works which they have done by, and in the soul only without the help or use of the body, follow them immediately after death, when the soul receives her reward for them; but those which were performed partly by the soul, and partly by the body follow them at the day of Judgement, When the King shall say, Math. 25. 34. 35. Come ye blessed of my Father, possess the kingdom prepared for you; for I was angry, and ye gave me meat; I was thirsty, and ye gave me drink; I was naked, and ye clothed me; I was sick and in prison, and ye visited me. We have peeled off the rhine, let us now taste of the sweet juice: if our works shall most certainly, and plentifully be rewarded: Let us be zealous of good works, let us be filled with the fruits Heb. 10. 35. of righteousness; let us in no case be weary of well-doing; let us not cast away our confidence which hath great recompense of reward: if a cup of cold water shall be reckoned for, what think ye of a glass of hot water to revive many a fainting soul? If two mites cast into the treasury shall be taken notice of, what think ye of ten talents? If Christ hath a bottle for every tear shed for him, how much more for every drop of blood? There are infinite motives in holy Scriptures to incite us to good works, I will touch at this time only upon three. 1. Our great Obligation to them. 2. Our exceeding comfort in them. 3. Our singular benefit by them. First our Obligation to them is twofold. 1. As men. 2. As Christians. As men, we are bound to serve him with our hands who gave us them. As Christians, we are to employ them in his service, who loosened them after they were manacled, and restored unto us the free use of them. 2. Our comfort in them is exceeding great, they assure us of our spiritual life; for as the natural life is discerned by three things especially. 1. The beating of the pulse. 2. The letting out of breath. 3. The stirring of the joints or limbs: so also is the spiritual; if the pulse of devotion beat strong at the heart, if we breathe to God in our fervent prayers; and lastly, if we stir our joints by walking in all holy duties, and performing such good works as are required at our hands, we may be sure, that we have spiritual life in us, we may build upon it that Christ dwelleth in our hearts by faith; and that we live in him by grace. 3. Our benefit by them is manifold in this life, and the life to come. In this life peace of conscience, their soul shall dwell at Psal. 25. 13. Psal. 1. 13. ease; 2. Good success in all we undertake, whatsoever we do it shall prosper. 3. The service of the creatures, for all things work for the best to them that love God. Lastly, a comfortable pass out of this Rom. 8. 28. world, we are sure our end shall be peace. In the life to come, the benefits are such as never eye hath seen, nor ear hath heard, nor ever 1 Cor. 2. 9 entered into the heart of man, God grant therefore our heart may enter into them: quia Aristoteles non capit Eurispum, Eurispus capiat Aristotelum, because we cannot comprehend the joys of heaven, let them comprehend us. You expect something to be spoken of our dear Sister deceased, and much might be said, and should by me in her praise, but that one of her chiefest commendations was, that she could not endure praise; Laudes quia merebatur contempsit, & quia contempsit magis merebatur, Because she deserved praise, she despised it, and because she despised it, she the more deserved it. Silent modesty in her was her crown in her life, and modest silence of her, was the charge at her death▪ Her life was well known to most of this place, and her death was every way answerable to her life: all that visited her in her sickness might behold with sorrow a pitiful anatomy of frail mortality, and yet with joy a perfect pattern of Christian patience, and a heavenly conversation: and though she were full of divine conceptions, and she had a spring by her of the waters of life, in the devotion of her dearest helper, especially in the best things: yet when I came to her, she desired she might be partaker of some of my meditations (they were her own words) and when I prayed with her, and for her; she joined not so much with me, with her tongue, as her affections, and answered more in sighs and tears then in words: often she complained of her tough heart that would not yield to her dissolution, and long long sheethought it, till she should come to appear before the God of Gods in Zion. Her last words were, sweet Father help me, and she had her request, for presently he helped her both by the zealous, and most feeling prayers of her Husband, and by the holy spirit assisting her in her own prayers with sighs and groans that cannot be expressed, and immediately her sw●…et Father released her of her pangs, and received her to himself on his own day: On the Lord's day morning, before the morning watch, I say, before the morning watch she entered into her rest, and began to keep her evarlasting Sabbath in heaven, where she reapeth what she sowed, and seeth what she believed, and enjoyeth what she hoped for, and is now entered into those joys, which never entered fully into the heart of any living on earth, nor shall into ours, till we with her be made perfect, and all of us come to Mount Zion, and the heavenly jerusalem, and innumerable company of Hebr. 12. 22. 23. Angels, and to the Congregation of the firstborn, whose names are written in heaven, and to the spirits of just men and women made perfect. Whether the God of peace bring us in our appointed time, who brought again from the dead, the great shepherd Hebr. 13. 20. through the blood of the everlasting Covenant. To whom with the holy Spirit, etc. FINIS. FAITH'S ECHO, OR, THE SOULS AMEN. ISAY. 64. 1. Oh that thou wouldst rend the Heavens, that thou wouldst come down! IER. 11. 5. So be it, O Lord. Printed by john Dawson, for Ralph Mabbe. 1639. FAITH'S ECHO; OR, THE SOULS AMEN. SERMON XLVII. REVELA. 22. 19 Amen, Even so come Lord jesus. THese words they afford to us a comfortable and sweet argument to be conversant in. From the sixth verse of this Chapter, is set down to us the confirmation of the whole Prophecy and book of the Revelation; partly by the affirmation of God, as likewise of Jesus Christ, and of john himself, that heard and saw all these things; and likewise of the Church of God in the 17. verse: it is likewise confirmed by the promise of blessing and happiness pronounced upon them that shall do all these things, and shall faithfully expect the accomplishment of them. This verse (a part of which I have read to you) is the repetition in few words of all that matter that goeth before, from the 6. verse to it: and hath in it. First, an attestation of our Lord and Saviour Christ, in the former part of the verse. Behold I come quickly. Secondly, an acclamation of the Church, in the latter part, these words I have read to ye. Amen, even so come Lord jesus. In the attestation of Christ, he promiseth he will come to his Church, he will come shortly, both for the accomplishment of all his promises, and likewise for their safety and deliverance from all enemies, and all miseries, and molestations whatsoever. To this the Church makes an acclamation, and saith, Amen, even so come Lord jesus. In this acclamation of the Church (to which we must now come) we are to consider First, the person of the speaker, whose words they be. Secondly, what is the matter or substance contained in them. Ye shall see whose words they be, if ye look back but to the 17. verse of this Chapter, there ye shall find, that first it is said, the Spirit saith come. By the Spirit is not meant the third Person in Trinity the holy Ghost, because he is not subject to these passions, to these desires, but he resteth himself in the execution and present disposing and dispensing of things, according to his own will and pleasure. Neither by Spirit here is meant any wicked spirit or Angel, for they do with fear and horror expect the same coming of our Lord and Saviour Christ; because his coming shall be the accomplishment of their misery and eternal infelicity. But by Spirit here is meant, the spirit in all the Elect and holy people of God; in whomsoever the Spirit of God is, that Spirit doth say come,; and doth wish the accomplishment of all these most gracious promises. For this is not the desire of the flesh, or of nature; but an earnest and vehement desire of the Spirit of God in the Elect, that saith, come. Again secondly, the same verse telleth us, that the Bride saith come. That is, the Church of God in general, the Catholic Church, the whole Church of God, being now hand-fasted to Christ, and entered into a spiritual contract with him; She desireth the consummation of the Marriage, the solemniation of the Marriage which is already begun in the contract of it; and not only every particular member of the Church in whom the Spirit of God is, saith come; but the Church of God in general, the Bride saith come, the whole Church saith come; wishing and desiring the accomplishment of the Marriage which is already begun. In the third place, the same verse telleth us, that as the Spirit and the B●…ide say come, so he that heareth saith come; that is, not only the Church of God that is now present here upon the face of the earth, but the successive parts of the Church in all future Ages; they are all of the same mind, having received the same Spirit, they all say come. Whosoever heareth this Prophecy, whosoever heareth of these promises in any Age or Country of the World, all they having the same spirit, they must needs say come, he that heareth, saith come, he that is acquainted with the promises, that cometh to the knowledge of them, and doth mingle them with the faith of his soul, this man must needs say, come, to the accomplishment of them. And lastly, He that is a thirst saith come too; that is, whosoever hath tasted of the sweetness of Christ in any measure whatsoever, and thereby hath wrought in him a vehement thirst after more; this man will say, come. Whosoever hath such a sense of Christ in his promises, as to taste of the sweetness of these never so little; as he that hath tasted a drop of honey wisheth for more, so he that hath tasted of the sweetness of Christ, a drop of his grace and mercy, this setteth upon his spirit a heavenly thirst, he saith come, he would have more, he is never quiet till he have the promise accomplished to him. These are the persons, every particular member of the Church that hath the Spirit; the whole Church in general, not only the particular part of the Church now in the World or in any Age, but the several parts of the Church in several Ages; whosoever is a thirst, that hath tasted of Christ, must needs say, come. Even so come Lord jesus. These are the persons. The second thing, is the matter of this acclamation of the Church. First the matter contained in it, it is a vehement and earnest desire of the people of God after Christ's most happy return, in these words, Amen, even so come Lord jesus. The matter of it therefore is either enfolded and implicit in the word Amen, even so, or unfolded and explicit in the latter words, come Lord jesus. It is enfolded I say in the word Amen. This word signifieth in the Scripture, either the Author of the truth himself, or else it is an affirmation of the truth. In the Revelation, thus saith the Amen, the faithful and true witness; here Christ himself is called Amen, because he is the Author Reve. 3. 14. of all truth and verity, the faithful and true witness. Sometime this word is used, and most frequently in Scripture, for the affirmation of the truth, either witnessing of the truth, or wishing the truth. For the witnessing of the truth, as in all those vehement speeches of our Lord and Saviour Christ, Amen, Amen, I say unto ye; or verily, verily, I say unto ye: this is a vehement asseveration and a witnessing to the truth, which a man ought to believe, or would have to be believed. Or otherwise for a wishing and earnest desiring of the truth to be accomplished. So in the conclusion of the Lords prayer, and all our prayers, we add this word, Amen; that is, So be it, or Let it be so: we wish it with earnestness of affection and desire, and with a confidence and faith of our hearts, we hope and believe that this shall be so. This is that we profess when we say Amen. In this place, this word is used both for affirmation, and witnessing of the truth; and likewise it is a vehement wish and desire of the accomplishment of these promises, with an earnest and certain hope and expectation of faith, that all these promises and good things shall be accomplished to the soul of a Christian. Again, the matter of this Acclamation is unfolded, and explained in the latter words, Come Lord jesus. Where there is both the Action, and the Person to be considered. The Action, Come. Christ cometh to his Church many ways. He cometh in his Word; He cometh in his Spirit; He cometh in his mercies. He cometh in his Judgements and Justice. None of these are here meant. But he cometh to his Church in person and appearance, even in the appearance of his body and humane nature. Thus Christ cometh two ways to his Church in person. First in his Incarnation, he appeared to the world in the similitude of sinful flesh, he came in humility, he came to suffer, to die. That is not here meant, for that was past, when as the Evangelist Saint john wrote this prophecy. But the Second coming in person of our Lord and Saviour Christ, is his coming in the flesh in glory, in exaltation to judge the quick and the dead, to show himself a mighty God from heaven. This is the coming which is here meant, Christ's second coming to Judgement in glory. That is the Action. The Person, is described by these two Titles; Lord: jesus. Wherein the Church desireth that he may come both as a Lord, and as a jesus. That he may come as a Lord to vindicate the Church, and revenge him upon his enemies, to destroy the kingdom of darkness, the kingdom of the Devil, the kingdom of Antichrist, which hath been a great argument in this book of the Revelation. And not only come thus as a Lord, but as a jesus to save his Church, to vouchsafe to her, comfort and peace, and joy; that he would come to clothe her with immortality and glory, which she cannot expect on earth in a mortal state. This is the sum and substance of this Petition and request, that the Lord would come in Majesty and glory, both as as a Lord, against the enemies of the Church to destroy them utterly: and as a Saviour, to bestow upon the Church, even all saving mercies, especially that great mercy of everlasting blessedness, that is not mixed with sin and corruption, that is not mixed with any infirmity and defect whatsoever. This is the sum and substance of the Text which I have in few words shortly explained to ye. Whence the point I observe (wherein we will insist by the grace of God at this time) is this. That it is the nature and property of every true member of the Church of God, earnestly, and longingly to desire the second coming of Christ for the full redemption of his Church. The Spirit saith, Come, and the Bride saith, Come; and whosoever heareth saith, Come; whosoever is a thirst saith, Come: therefore every godly man that hath the Spirit of God, that is a part of this Bride, that is partaker of those promises, that hath a taste of Jesus Christ, every one of these most necessarily say, Come; Even so, Come Lord jesus. This is so proper to believers, and to every one of them, as they are all of them described by this property in Scripture. 2 Tim. 4. 8. The Crown which the righteous judge shall give me at that day, and not only to me, but to all them that love his appearing. The Apostle he might have said to all Saints, and godly whatsoever; and to all faithful believers, but he makes choice of this Epithet, he describeth them by this, that they are such as love his appearance. Heb. 9 28. Unto them that wait for him shall he appear the second time for salvation. The godly are there described by this very property, they wait, and long, and desire after his appearance the second time. In the 24. of Saint Matthews Gospel; it is made the property of a good and faithful servant there, that he waiteth for his Masters coming, and prepareth all things in a readiness, it is opposed to the slothful servant that doth clean otherwise. Ye see the truth of it in Scripture. But ye will say; Is this the property of the Elect and faithful? Do not ungodly men and sinners believe the coming of Christ, and that he shall come to judge the quick and dead? Doth not every man make this profession of his faith; I believe that jesus Christ shall come to judge the quick and the dead? Why then do ye make it the property of Believers, since every man believeth and looks for it? To this I answer. There is a twofold expectation of Christ his return to Judgement. The one; An expectation with desire, and with an earnest longing, the expectation of the faithful, of a Lord, of a gracious Redeemer, nay, of a loving Husband. Therefore every faithful soul cannot but wait upon him; As a faithful servant that hath done his work longeth for his Masters coming home, that he may give an account of his faithfulness, and may be acceptable ●…o his Master for his faithful service that he hath done in his absence, that he may expect his Master's remuneration. But there is another expectation of Christ to come, that is not with desire, but with horror, and dread, and fear, out of guiltiness of conscience. This is the expectation of a Malefactor in the Jail, he waiteth and looks for the coming of the Judge to pass sentence on him, and so to be dragged to execution; thus wicked men expect Christ, thus wicked Angels expect him. But the expectation of the godly is an expectation with love and desire, an expectation not of a severe Judge, but of a loving husband, of a faithful Master that hath promised a recompense to the service of believers, even the least and lowest; if it be the gift of a cup of cold water in his name. Therefore ye must take knowledge of the expectation here meant, This I say is proper to believers. Let us see the truth of the Doctrine, in the Reason of it; why every faithful soul must needs long and desire the second coming of Christ. First, because it is a part of Christ's gracious promise, which the faith of the soul leaneth on. The proper object of faith is the promise of the Gospel, this ye may see in the Text, Christ had promised to come, Amen, even so; here is the reason of this desire, because his promise goeth before it. The faithful soul apprehendeth every other inferior promise, and every less promise, much more this main promise, the very knot of all, the very compliment of all: faith must needs expect and clasp fast hold upon this promise, and give assent and acclamation to it, as in the word Amen, even so come as thou hast said and promised. Many promises to this purpose, hath our Lord and Saviour Christ pronounced, for the stirring up of our faith and affection; as namely that in the 14 of Saint john's Gospel toward the beginning, where he comforteth his Disciples in his absence; If I go, I will come again. And so in Acts 1. 11. As ye see him ascend with your bodily eyes in his Person and flesh, so ye shall see him descend. But we need not go far for promises, for immediately before the words, and two verses besides in this Chapter, the 7. and 12. Behold, I come shortly. This is the property of every godly man having the promise of the coming, to lean upon it, and to desire the accomplishment of the promise. In the old Testament they had the promise of the first coming of Christ, that they earnestly desired; as jacob Gen. 49. Lord I have waited for thy salvation, and Abraham saw Christ's day afar off, and rejoiced. And in the New Testament we read of Anna, and Zacharias and Elizabeth, and the faithful that waited for the consolation of Israel: they waited for the accomplishment of this promise, the coming of Christ in the flesh, his first coming. Shall they wait, and earnestly desire the first coming of the Son of God in humility, and humanity and baseness? and shall not we earnestly expect his second coming in glory, to manifest not only his glory, but our glory? shall not we expect that coming of his, wherein we shall be married to himself, and whereby we shall be taken up to himself? Thus ye see the promise of Christ is one ground, yea, and a principal ground of this expectation of the faithful. The second Reason is drawn from the Union and conjunction between Christ and the faithful soul. That is in the Text too, the Bride saith, Come. Now there is a near union and conjunction, in this same conjunction of Marriage amongst men wherein the love must needs be imperfect, and but a-drop of that Ocean, and wherein the love of the parties must needs be finfull, yet notwithstanding we see how vehement it is, In the absence of one another; the one longeth and pineth after the other, and one party enjoyeth not himself without the other. Much more ought it to be so here in this heavenly contract between Christ and his faithful Spouse: should not here the Spouse be sick of love? as the Spouse professeth of herself in the second of Canticles. This vehement desire must needs arise out of the nearness and undevidednesse of that conjunction that is between Christ and a Christian. There is little love, where there is little desire of the thing beloved, when it is absent. Why doth the member of the Body, desire immediate conjunction with the head, but because it knows that the separation from the head, is the death of the member? So it is in this near conjunction between Christ the head, and his members the Church, they must needs desire immediate, and inseparable conjunction with the head, because the separation from the head, must be the death of the members. That is the second Reason. The third Reason of the Point is this, because the Saints of God they know that the accomplishment of the full happiness of the Church of God, and likewise of themselves that are members of the Church, it consisteth in this, in Christ his second coming again to judgement, therefore they do earnestly desire it, and affect it, and say, Amen, even so, Come: because (I say) they know this is the coming that perfects the Church of God, perfects their glory in the state of happiness, which the Church and every member thereof doth expect: they know that that is the time which shall be the Revelation of the sons of God, who are here obscure, and shall be till that day come. They know well that all the graces and perfections that the child of God can attain to in this imperfection; all is but the first fruits, all is but a taste, and therefore they cannot possibly but lift up their heads, and raise up their hearts to the expectation of that day wherein these first fruits shall be perfected with full measure shaken together, and running over; whereas there shall be an absolute freedom from all sin, and from all the appurtenances of it: an absolute perfection not of grace only, but of glory, which is the highest grace. They shall be one with the head, this is that which makes them look for it. Heb. 9 28. (the place I named before) it is said, Christ shall appear to save them that wait for him. He shall bring a full horn of salvation, he shall perfect the salvation of the Saints; till that day there is no perfection in the salvation of the Saints; No, though they go to heaven, yet before that day there is no perfect salvation, because their bodies are not joined to their souls. This is a third Reason, even the expectation of the full accomplishment of all the promises. The Lord hath dealt with us as he dealt with his own Israel in their wilderness, he gave them a taste of the fruit of the good land; he caused the searchers to carry some clusters and bunches of the fruit to the Israelites in the Wilderness, that they tasting of it might high themselves to that rich and goodly, and fat country: so the Lord giveth us some drops of grace, and only giveth us a taste of that happiness that we wait for, that we may high ourselves so much the faster through this wilderness, to enjoy it. This therefore is a strong reason wherefore the people of God must needs say, Come, Even so, Amen; let it be so, because (I say) they know till Christ come the second time, they must not expect the accomplishment of their hope, and the perfection of their happiness. The fourth and last Reason of this Point may be this, because we are taught by our Lord and Saviour Christ to pray, Thy kingdom come. That is, not only that the kingdom of grace may come into our hearts while we are here, but that the kingdom of glory may hasten upon us: and we are sure that this Petition shall never be granted to us, till Christ his return again to judgement, till he come to accomplish this main promise of all: for then only Christ cometh as our Lord and jesus. Then he cometh as a Lord, and makes an end of all the wars of the Church, than he shall throw down all enemies before him, treading Satan, and all his instruments under his feet, than he shall manifest to the world that he hath the Keys of hell and of de●…th, than he shall destroy the kingdom of Antichrist, that must be abolished by the brightness of his coming. And then, and not till then, he shall come as a Saviour to perform perfect salvation for his Church, to deliver his Church, not only from condemnation▪ but from the molestation of sin, not only from tyranny and oppression of enemies, but even from all the presence of enemies, that at that day a separation being made, it may be said to the Saints of God, as Moses said to the Israelites when they were afraid of the Egyptians, stand still, fear nothing the enemies that your eyes have seen●… to day, ye shall never see them more, they shall be so far from oppressing the Church, that they shall never molest the Church not so much as by their presence, than he shall dispose the kingdom to his members, as the Father hath disposed the kingdom to him. These are strong and effectual reasons to prove this point to us, that the members of the Church, true believers cannot possibly but wait and expect, and vehemently desire the coming of Christ the second time, for the salvation of his Body, the final salvation of his people. Here one objection may be made by the way, and so we will descend to the Use and Application of it. Here it may be said; But why do the people of God thus expect and wait for the coming of Christ, in all the Ages of the New Testament for the space of 1600. years, and yet he cometh not? What reason have they to be commanded to expect and wish, and wait for the coming of Christ, when he cometh not in so long a time? Have not all been frustrate of their expectation? And may not we as well as they that lived in the Ages before us, for we see no appearance of his coming, no more than was many hundred years since? To this we answer; That the patient abiding, and waiting of the just never miscarrieth: the Saints of God never lost nor shall lose for their expecting, and waiting for Christ's second coming to Judgement. The Saints of God in former ages 1600. years ago waited for Christ coming; but were they losers by it though he came not? This expectation of his coming, it kept them in the exercise of their faith, of their hope, of their patience, of their watchfulness, it kept all their graces a working, therefore they were no losers by it, though they had not the accomplishment of the main promise: in expecting the promise, they were saviours and no losers, because all their graces were kept in exercise. Besides this, in the second place, the very expectation of Christ in the Ages of the New testament, though he came not, it is fruitful and useful to draw up the hearts and minds of the godly to heavenly thoughts, and to a heavenly conversation: and so in the very first Ages of the New Testament, the Apostle tells us that this is the use of their expectation: Phil. 3. 19 Our conversation i●… in heaven, from whence we look for a Saviour: they looked for a Saviour then, when he was but newly ascended: was it fruitless because he came not of 1600. years after? No, but Our conversation is therefore in heaven, because we wait for his coming. In all ages since, this expectation hath been a means to raise the heavy mould of earth, the heart of man to heaven and heavenly-mindedness: therefore this expectation doth not fail, because it is of use to help them to the full fruition of it in the time of it. Besides, the Saints of God never murmur, because Christ cometh not, they never murmur as those that shall lose their hopes and expectation, because they are taught to frame their minds and wills, to the will of God, and of Jesus Christ their head: Now, the will of God is that we should still wait, though Christ come not, because hereby the Lord doth glorify himself in the gathering in together, the number of the faithful. The number of the Saints must be gathered in, and none must be neglected: Now, is there any Saint of God, and believer in the world that desireth not that every Saint should be gathered in, and the whole body of Christ perfected in the whole members of it, before Christ come to judgement? None must be neglected, and every believer must frame his will to the will of God; God hath revealed that the number must be gathered in, and when it is so, Christ will come and gather all together under his wing. Now the Saints of God think not much that the number should be gathered in, they are well contented with it. So likewise God hath revealed his will, that though he be exceeding patient to wicked men, yet he is not forgetful of his promise; God will be contented though he be provoked every day infinitely by the highest sins of the world, patiently to endure all this, and to offer conditions of peace and mercy, even to the worst, to show himself rich in mercy, and so full of goodness, that he makes offer even of goodness to the worst. Now the Saints of God here frame their will to Gods, and are content still to wait, because God still putteth forth his patience, and still offereth Conditions of mercy and peace to those that are wicked, and out of the way, whereby some are converted, and others convinced, and prepared for the work of God's justice. So this question need not trouble men, or hold them off from a cheerful, and fruitful expectation of Christ, though he come not in our age, as he hath not in others before. The use of the Point is this, First, if this be the property of the godly to wait and earnestly to expect the coming of Christ; then we may observe the general ungodliness of the World, by the general want of this expectation. And if ye say, but who is there that doth not expect the second coming of Christ? and who doth not believe that he shall come to judge the quick and the dead? I answer, not withstanding that every man confess this Article of faith with his mouth, yet every man believeth it not with his heart; for every man frameth not himself according to the faith of it. Very few are those faithful servants that wait and prepare for their Masters coming, Christ when he cometh he shall scarce find faith on the earth. What a number of Men and Women are there, though they hear these things, and they are beaten upon them upon many occasions, and they are in their judgements convinced that it must be so; yet notwithstanding the faith of their hearts apprehend it not, they do not believe it, they do not listen and frame to it. We (like Caleb) tell them of the good Land, and the fat of▪ the Land, and the fruit of the Land, and the fullness of the Land of Canaan, but generally men (like the unthankful Israelites) murmur, and repine, and rebel, and scarce hear us; or if they do, they do not believe it: For if men did believe it, it could not be that men should live like Saducees as they do, that neither believe the soul, nor immortality, neither that there are spirits, nor Devils, nor resurrection, nor nothing: the lives and conversations of men plainly bewray that they believe not this Doctrine, though they can profess with the mouth, that Jesus Christ shall come again to judge the quick and the dead, but like the Cardinal of whom we read; that professed he would not give his part in Paris, for his part in Paradise; so men live as if they would not give their part here on earth, for a Child's part in Heaven. Like that wicked Pope that we read of when he was about to die; now (saith he) I shall know that which I never believed, whether there be a Heaven or Hell, an immortality of the soul or no. So men live as if they never meant to know those things or believe them, till they come to the trial and experience of them. And besides, what a number of men and women are there that can profess these things with their mouth, but they cast themselves into a fast sleep in sin and security, and sleep on both sides, Gods Messengers and Ministers cannot awake them, but as though their souls were to sleep everlastingly; so they sleep on in their lusts and sins, and will not be awakened. And (my brethren) who doth not observe that it is not the fashion of men even of those that professethemselves Christians, to say come Lord jesus, till they be on their deathbeds; and till ●…hey be scarceable to speak or breathe out a word; they never say come Lord Jesus, till they know not what to do with themselves, till they can enjoy their lusts, and the World, and their sins no longer; they cannot tell how to bequeath themselves longer to the service of sin and unrighteousness, till than they never call after the Lord Jesus to come to them: and when they do, it is not out of love and affection to Christ, but out of self-love to help them out of the hands of death, that is too strong for them; and to fetch them out of that misery, they are too weak to sustain. Therefore they call Lord Jesus, but (as I said) it is far from the love of him in their hearts; for were these men to live over their lives again, and to be restored to health again, it would be the last breath of their lives still to call the Lord Jesus. My brethren, whre these things are (and we find them too general, every man that looks into his own heart, may find himself in some measure touched herein) certainly it cannot be that this same lively desire of a Christian can be there, and these persons can have little comfort in themselves, they have few arguments to prove themselves Elect of God, having the Spirit of God, or to be those that hear the promises with faith, or those that thirst after Christ; there is no argument in them that they are Christ's, because they long not and desire after him. But therefore in the second place, since this desire is so rare; let us try ourselves a little, even those that profess better things, and hope well that they are indeed the Spouse of Christ. Let us try and search ourselves whether this expectation be with us or no, that we may find comfort in our estate, and in our union and conjunction with Christ. For trial of this Point, first we must know that a necessary attendant and companion of this expectation of Christ, and waiting for him; is sighing, and longing, and a vehement desire after him. It is no slight no superficial desire, but an inward vehement desire, a sighing and panting after Christ, as those that see the need of him. And therefore as the Wise man saith, hope deferred, pains the heart: the godly desires of the Prov. 13. 22. soul, bring pains to the soul for want of Christ in the absence of Christ. And as the Apostle expresseth it in Rom. the 8. We sigh in ourselves (saith he) waiting for the redemption of our bodies. We sigh in ourselves, as men that are ficke, or in pain, or oppressed with a heavy burden, sigh out their sorrows and griefs; so the godly soul must labour to find this expectation, in the sighing, longing, earnest desiring after Christ; we sigh in ourselves, saith the Apostle; this is an argument of true love to Christ indeed, when we earnestly desire him in his absence. As a true faithful Spouse enjoyeth not herself when she enjoyeth not her Husband; so it is with the Spouse of Christ, therefore the Apostle in the 2 Thess. 3. 3. joineth them together, The Lord direct your hearts into the love of God and into the patient waiting for of Christ. As if he should say, there can be no love of Christ, if there be no waiting for Christ, and according to the vehemency of your love, will be the vehemency of your sighing and longing after him. That's the first attendant of this expectation whereby we may examine ourselves. A second attendant is, a comfortable sweet joy in the soul, a fruit of the spirit, not a fruit of presumption, or of the flesh, but a fruit of the spirit, as the Apostle saith Rom. 5. 1. Being justified by faith, we rejoice under the hope of the glory of God: where there is an earnest and certain expectation of Christ (faith giving assurance to the soul of Christ's return for the happiness of it) it rejoiceth under the hope, the heart resolveth itself into joy, because it shall enjoy Christ. That which the Apostle Saint Peter saith, confirmeth this notably, whom 1. Pet. 1. 〈◊〉. (saith he) having not seen, and yet we love him, and rejoice with joy unspeakable and glorious. Do we find this joy in our hearts? this heavenly joy? that which shall be perfected in the presence and full fruition of Christ? But alas! where shall we find this joy in the World? Men joy in Corn, and Wine, and oil, in the increasing of their Money, and Stocks, and Estates; where is the joy the heart is resolved into, to consider and remember the return of Christ to the full and perfect happiness of the soul? Certainly (my brethren) this is a rare grace upon the earth; and yet where it is not, that man can have no sound argument in his own heart, that he hath this expectation of the coming of Christ, for with it there is a sound joy in the heart that the world breeds not, nor cannot take away. A third companion to try the truth of this expectation is, an endeavour after purity of heart and life, this must needs go with this expectation; 1 john 3. 3. He that hath this hope purgeth himself, and is pure as he is pure: He that hath this hope that expects Christ hopefully and joyfully, he purgeth himself: he that waiteth for Christ, waiteth for him that he may be like him, that he may be holy as Christ is holy, (still reserving the proportion of a member) and be pure as Christ is pure. What a number be there, that profess they look for Christ's return for their final salvation, and yet this expectation doth not purge their hearts, doth not cleanse those nasty and filthy corners that are there. It purgeth not their mouth from falsehood, and lying, and deceitful and cursed speeches, nor their hands from injustice, and oppression, and the like; they are no whit like Christ in their conversation, and yet they hope for and expect Christ, no, he that hath this hope purgeth himself. What shall we think of them that oppose, that seek to oppress purity of heart and life? that cast scorns upon purity and holiness? what shall we think of these persons? Shall we think that they have this expectation? They will tell ye I, and justify it before any man, and boldly stand upon the expectation of their Saviour as well as others: but if thou hate purity in others, than thou hatest it in thyself, and he that purgeth not himself hath not this hope, for he that hath this hope, purgeth himself as he is pure. A fourth companion and attendant of this expectation, is Christian fortitude and valour, and unweariedness in labouring and suffering for Christ. Where this expectation is, the soul is invincible in labouring and sufferings; He careth not what he endures, what he sets on for the name of Christ. This we shall see in the Apostle Saint Paul, when he had the white in his eye, when he had this aim set before him, the high price of the high calling of GOD in Christ, I forget the things (saith he) that are behind, and press hard to the things that are before. Though his labour and pains, and sufferings were marvellous great, he forgetteth all them, and still presseth hard to the mark, the prize of the high calling of God in Christ Jesus. So holy Moses, because he looked for the recompense of the reward, he chose to suffer Heb. 11. affliction with the people of GOD, rather than to enjoy the pleasures of sin for a season. Besides, those faithful servants of GOD, many other instances might be added, to show that when a man hath this expectation that Christ will come, and give him the end and recompense of his labour, and eternal joy and glory for his short sufferings, which are not worthy of the glory that shall be revealed, he refuseth no pains, no labour, no passion, no sufferings for Christ and a good conscience. But what need we go further than the example of Christ himself, the example of all examples, who for the joy that was set before him, endured the Cross, and despised the shame? and why was this? but for our example, that we should despise the crosses that are before us, and go on unweariedly, and unfaintingly through all crosses and persecutions; if we meet with never so many oppositions, with never so many Devils, yet to go cheerfully on in the ways of God, why because we have a hope, and an expectation before us of Christ appearing. Further, another attendant of this expectation is this; It blunteth and abateth the fiery edge of our affections to the things of this world. He that hath this expectation is weaned from the world, it looseneth the soul from the world every day more than other; Whereas naturally we are riveted to earthly things fastened to the world; this expectation wrought in the heart, causeth us to walk more loosely and unjointed, it blunteth and abateth those eager desires that are in us to earthly things. See it in the example of that worthy servant of God Moses, because he looked for a City, and for the recompense of reward that was set before him; he scorned the treasures of Egypt, he despised them, he cared not for honour or treasures, or all that Egypt could afford, he had rather suffer afflictions with God's people, why? because he looked for the recompense of reward. Be there not a number of persons that profess they expect Christ his return for their final salvation, and yet notwithstanding they are so fixed to the world; they gather the world as greedily, grappling the things of this life together so earnestly, with such vehement affections, as if they were to live their age over a hundred times? Be there not a number of politicians that profess this hope too, that hold it most unwise and foolish thing in the world to lose any thing for consciencesake, and for Christ? Alas! these things will not stand with this expectation. When a man hath a good title to heaven, he is content to part with the broken title to the things of this life: as long indeed as a man hath not a better title, he will hold to that worse: but when he hath a blessed title to the inheritance of the Saints in light, he careth not for this broken Tenor and title, he will not hold them, because they cannot hold him. In the last place, another note that attendeth this expectation is, where this is, there will be an answerable affection, there will be a promoting of all the means to further it, there will be a grief and sorrow for all things that come against it to hinder it. Thus we do in other expectations. When we expect this or that reversion, when any thing cometh between our hope, we grieve for it, any thing that cometh, or falleth out to further our hope, we rejoice in it. And thus it will be likewise in this expectation of Christ, if it be true, whatsoever it is that may further our hope, and further Christ his coming, that we desire and pray for, that we rejoice in, that we promote and put on with all our power and strength; and because a powerful ministry of the Word, promoteth the kingdom of Christ, and fetcheth in the company that shall be saved, and hasteneth his coming; therefore we will withal our power and strength, hold up the ministry of the Word of GOD, (that Sceptre of Jesus Christ) for the gathering in of people to God, for the perfecting of the number of the Elect, that so Christ may come and finish our salvations. And whatsoever it is that may hasten this his coming and appearing, we are glad to see it in the means of it, when the Word is preached, when the Sacraments are administered, when people are gathered to God, when grace appeareth in the hearts and lives of men, when we see the power of godliness manifest itself any where, when we see godly men encouraged and entertained, when we see the fear of God to prevail in Families and the like, we rejoice at this. Why so? because this increaseth and confirmeth our hope, it gathereth in the number that must be accomplished, before our final deliverance. And contrarily, when we see things to impair, and hinder the coming of the kingdom of Christ, that hinders the salvations of men, when we see the Church of God left without able teachers, and in stead of them, to come in unprofitable and unsufficient ignorant men, when we see the free passage of the Gospel hindered, many excellent lights shut under a bushel, and their light hid from the people of God, and the Gospel from the Church of God, when we see faction prevail, and both Civil and Ecclesiastical government despised, when Heresies are countenanced, and the people of God discouraged and disheartened, when we see the state of the Church of God abroad, that many sad blows are given by the enemies, and the sword of the enemy is sharp upon the Church, when we see these things, these dazzle our hopes, they come between us and the kingdom, and second coming of Christ, the hastening of it: therefore there must be grief for it. Thus it will be; We pray for every thing that may hasten it, and pray against every thing that stands between, and hinders the conversion of men, and the glory of God, and the proceedings of Christ's kingdom: thus (I say) it will be with us. But where is the man that takes these things to heart? who setteth himself on these holy and conscionable courses? If this be so, it appeareth manifestly, that this expectation, though it be every where expressed, is hard to be found any where; there be very few that believe our report, few there be that set themselves to sift and examine the soundness of their expectation, and desire after Christ, yet where it is not (these attendants) it is not sound and sincere. In a word, to stir us up to this, as the Church and the Spirit, and the Bride, and he that is athirst here saith Come, to stirr●… up (I say) our desires to this, we will use a Motive or two. Do we not see by all this discourse a plain difference between godly men and unbelievers? A godly man that hath the Spirit of God in him, saith come. A wicked man hath no such spirit in him; with his tongue he may say come sometime when he is forced, but he hath not the spirit to say come. Here is the difference in their present estate, but afterward the difference is greater; when the evil servant will not way●…e for his Masters coming, but sits with the drunken, and Libertines, he shall be made a spectacle of his Master's furie; The Lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with unbelievers. there's then another difference. Again, consider though the coming of our Lord Christ be certain, yet the particular time to our knowledge is uncertain; but though the particular time be uncertain, yet it is hastening, it is not far off. In the time of the Apostle, there was but an hour, saith Saint john now is the last hour: Mat. 12. 45, 46. if it were the last hour in the Apostles time; certainly it is the last minute now, the very last minute of an hour now. And I beseech you, let us consider the promise that is made to persons that expect the coming of Christ, Blessed is that servant, whom his Master when he cometh shall find so doing: how doing? watching, and preparing, for, and expecting of his Masters coming; Blessed is the servant that his Master shall find so doing: he speaks there in the singular number, there are not many that he shall find so doing; therefore he speaks of one that is blessed, one of many that shall be found so doing. Blessed are they that watch and keep their garments clean, that purge themselves as he is pure, that labour to be holy as hec is holy; blessed is he that doth so. If it were not for these promises, how were it able for Christians to get over the rubs and hindrances that lie in the way of this expectation? how were it possible for a Christian to leap over the brunt of reproaches, the execution of sentences, and persecutions that the Saints of God go under? only because they have an eye upon this White, the expectation of the coming of Christ. The faithful Martyrs in this Kingdom, and in other Country's; what did drive theem to embrace the flames, and the cruelest death and torments that Persecutors could devise? but only this was in their eye, this bore them out against all the threaten, and sufferings of the World, this was that that did give them encouragement and comfort above all discouragements. And to conclude, above all let us encourage ourselves, by the fruit and recompense of all this expectation; what is that? the Apostle Saint john saith, that when this hope shall come into our hand, when our faith shall meet with fruition, than we shall see Christ so as to be like him: here is such a sight of Christ, as never the eye of flesh saw, nor can see; to see Christ and to be like him, to see him as he is; here is such a sight as would ravish us if we knew what it was, and we cannot know while we are on earth; eye hath not seen that which we shall see in Christ: but when we shall enjoy this expectation, we shall see him as he is, and see him so as to be like him. Father (saith he john 17. 24.) I will that where I am they may be that they may see my glory. Wicked men see his glory, what privilege then between them and the godly? It is true indeed wicked men see the glory of Christ's person, and they shall see and feel the glory of his justice; but the godly see the glory not only of his person, not only of his justice, but the glory that no wicked man ever shall see, the glory of his Mercy, and goodness, and grace; here is the difference. God getteth himself glory upon Pharaoh in drowning of him; but God getteth himself the glory of his Mercy in Israel, in saving them in the bottom of the Sea: so the godly, they see the glory not only of the person of Christ (and that is infinite and surpasseth apprehension) but they see the glory of his Mercy of his eternal goodness, and they see it so as to be like him, to be translated into that glory, to get a part and share of it (as much as they are capable of) they make themselves all glorious with his glory, and shine with his brightness and beauty. Alas brethren, all the sight we can get of Christ in this world, it is like the sight of the blind man that Christ cured, he bade him look up, and lift up his eyes, and he saw men walking as trees, an imperfect sight; so we have here but an imperfect glimpse of Christ, we see him through a glass, through the Word and Sacraments, and these means that he hath appointed, an imperfect sight, till Christ give us a clear sight, and makes us see perfectly, and this is in the day of his return. All the sight and vision of Christ in this life, it is but to see him in a glass (saith the Apostle) as in a lookingglass, but then we shall see him face to face, we shall see him as he is. What difference there is between the shadow in a glass, and the face itself, so much difference there is between the sight of Christ here, and hereafter, when we shall see him as he is, when we shall see him with open face, and not in a mirror. Therefore let this encourage us, and stir up our hearts, to expect and wait for the coming of Christ with vehement and daily prayers, with fervency of spirit, with the Church, and the Bride, and the Spirit to say, Even so, Amen. Come Lord jesus. FINIS.