THE FOUNTAIN OF LIFE, OR Life in its derivation from CHRIST.  
In a SERMON Preached at the Funeral of that honoured Lady, the Lady JANE READ, The relict of Sir JOHN READ, (Sometimes whilst he lived) of Sorangle in Lincolnshire, Knight.  
By Edmund Pinchbeck, B. D.  
Blessed and holy is he that hath part in the first resurrection, on such the second death hath no power.  Revel. 20.6. 
With thee it the Well of life, and in thy light shall we see light.  Psal, 36.9. 
London, Printed by T. R. & E. M. for Humf●ey Tuckey, at the black-spread Eagle in Fleet street, over against St. Dunstan's Church. 1652.   

To the Worshipful THOMAS READ Esquire, AND Mrs. BRIDGET READ, his right virtuous wife, eldest daughter, and one of the Coheirs of the Right-Worshipful Sir CHARLES CROFTS of Bardwell in Suffolk, Knight.  
GOd in his providence, and goodness, hath so ordered the holy Scriptures, so adapted them to all sorts and conditions of people, so fitted them for us, according to our several wits, our several capacities, and apprehensions, that every one (whosoever with due and requisite preparation addresses himself to the search of the same) may receive benefit by them. Here is strong meat for the best stomach, and milk for the tenderest babe; here are depths (according to Gregory's resemblance) where the Elephant may swim, and shallowest foards where the lamb may wade, without danger of drowning, here are some things closed, and sealed up, that a Daniel cannot understand, Dan. 12.8. some thing again so obvious and manifest (like Habakkuks' vision) that he that runs may read. From this extent and fullness of the holy Scriptures, me thinks I hear resounding that of the Prophet Isaiah, Ho, every one that thirsteth, come to the waters. If God hath thus prepared them for the general good of all, thus furnished them to give satisfaction to all the thirsty desires of our souls: is it not equal that every one (without exception) should take notice of them? challenge his interest in them? improve them to the intended good of his soul? God brooks not our ignorance in them; if God have written unto Ephraim, the great things of the Law, and then (ungrateful fair such a favour) if he so neglect them that they be counted as strange things, Ephraim shall hear tell of it, God by way of complaint will charge it against him, as you see, Hosea 8.12. But now from the perfection of the holy Scriptures, you may easily discern the imperfection of this ensuing Sermon; for although it be derived from the Scriptures, and for the substance and matter of it, be wholly terminated in the same; yet herein it degenerates, and becomes unlike them, in that it affoards no depths for Elephants, nor strong meat for stronger Christians, no entertainment for men of higher endowments. As Job brings in the creatures, returning their answers concerning the place of wisdom, The depth saith It is not in me; the sea saith, It is not in me, Job 28.14. so if you should inquire here for these arcane, hidden sublimities, into which Eagle-eyed ingenuity especially delights to pry, this poor piece would answer accordingly, that none of these mysterious subtleties are found within the barren region of these incult lines. And therefore not to prejudice sharper wits, more exercised in the things of God, but to leave them to the height of their wont speculations, lest after they have read it over, they find cause to complain with him in the Comedy; Pol ego oleum & operam perdidi, I have lost no less than my time, and labour about it. If it were in my power to make choice of my Readers; I would admit none but such as could dispense with that, which the Apostle calls milk, wholesome, but common and ordinary food, and that dressed up after a plain country-fashion. As for yourself (worthy Sir) to whom in the first place it stands directed, although there be no Adamant, nothing of worth in it, to attract your acceptance; yet I know you cannot, but afford it a courteous entertainment, if in these respects you be pleased to reflect upon it; as first, how it was preached at the funeral of your dear mother, that honoured Lady, the Lady Anne Reade. Or secondly, how (according to your love to the Lord Jesus) it stands impressed with the image and superscription of Christ, bearing that name in chief which is (as Bernard exalts it) as honey in the mouth, music in the ear, Jubilee in the heart, that name which is all fragrant, and odoriferous, as an ointment poured forth, Cant. 1.1. that sole and only name, that imports salvatton, Acts 4.12. Or Lastly, (being a discourse of that happy life, we derive from our blessed Saviour) how it may fortify and strengthen your hopes against that fear, wherein the hope of the wicked faileth, Prov. 11.7. even the fear of the King of fears, death. As for the publication of it, had not the importunity of some (whose desires were equivalent to commands, whose requests brook no denial) overcome mine averseness, I had never adventured to tender such a poor mite to the public treasury, such worthless goats-haire to the service of the Tabernacle. For (according to the unexpected suddenness of the occasion) as it was hastily form, (not having the happiness of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those second revising considerations (to which all things accurate and polite are beholden;) It was put off in an ordinary vulgar habit, without all requisite polish that might make it fit for open view. But now sigh it must abroad to visit the world, (and I cannot withhold it) not to dismiss it without a benediction, let it go, and prosper; a little spark blown up amidst dry fuel, such as is apt and fit for combustion, easily kindles, and breaks forth into a flame, so a weak word (if stirred up by his Spirit) of whom it was said, Did not our hearts burn within us, whilst he talked with us?) may warm affection, inflame zeal, effect something that is good in an honest heart. If therefore yourself, your virtuous wife, your deserving sisters, Mistress Anne Ogle, Mistress Judith Robinson, Mistress Martha Empson, whom I ever honoured for their piety, and goodness, or any other of your fair flourishing family, who for the diseased Ladies sake, may peradventure be pleased to take notice of it, or any other of God's people, any where belonging to the household of God, may in the influence of it (the Spirit of God working by it) receive any furtherance in the ways of God, and hereby gain any nearer communion with the fountain of life, our blessed Saviour; my desired end is accomplished. Thus with the tender of all unfeigned respect (and herein I cannot but remember him as interessed in the same) whom mine obliged thoughts suffer not to forget, your dear Father in law, Sir Charles Crofts, mine honoured friend, together with the very good Lady, the Lady Crofts, his prudent, virtuous, and duly respected wife;) I shall ever petition the Father of mercies, that your Tabernacle may be peaceful, your cup overflowing, your ways prosperous, your children gracious, your days many, your death comfortable, your salvation sure, and that through him that loved us, and gave himself for us, Christ our Lord: To whom be glory for ever, Amen.  
Your servant in the Lord, EDMUND PINCHBECK   

The Fountain of Life, or Life in its derivation from CHRIST.  PROV. 8.35. Who so findeth me, finds life. 
AS the faithful devout soul admires the beauty and perfection of her beloved, sets her highest estimate upon him, makes him her sole and only glory, and in strong desires of communion with him, is so inflamed in her affections, that she becomes even sick of Love, Cant. 2.5. So she prefers the knowledge of him (that excellent knowledge as the Apostle calls it, Phil. 3.8.) above all the knowledge in the world, she counts that knowledge not only her deepest learning, but highest happiness upon earth, even her eternal life, (as Christ himself styles it) John 17.3. How resolute the Apostle advances this knowledge, unwilling to exchange it for any other, you fee by that in the 1 Cor. 2.2. I determined not to know any thing among you, etc. The Corinthians affected learning, many of them addicted themselves to the study of arts, and sciences, and were such good proficients in the same, that Tully calls Corinth Lumeu totius Graeciae, the eye and light of all Greece: But what was all this Corinthian learning, (the Apostle being Judge) to the glad tidings of salvation? what was all their Ethics, Politics, their Philosophical depths, Rhetorical strains, Poetical devices, to that great mystery of godliness, God manifest in the flesh? the Apostle sees such an emptiness in man's wisdom (precisely considered in itself) that he will not own it, but rejects it as altogether unworthy to stand in competition with the deep things of God. As St. Austin professes of himself that it abated the heat of his love to Tully's Hortensius, a book whereof he was formerly much enamoured, only upon this ground (as himself makes the relation) because in that book the name of Christ was not to be found. So for all the people of God, he that hath ever rightly tasted the honey, and honeycomb of Evangelical sweetness, can never terminate his desires, never rest fully satisfied in any contentment (how pleasing to flesh and blood, or glorious soever it be in the eye of the world) that relates not to Christ, is not perfumed with the odours of his merits, is not inscribed with that holy and reverend name Jesus. Hence it is that the Sunne-clothed woman, Rev. 12.1. (the emblem of the whole Church) is said to have the Moon under her foot, but upon her head a crown of twelve stars; as for the world, (all the inferior things of this life, which for their inconstant mutability are as the Moon) she lightly regards: But as for the Doctrine of the Gospel, (that divine light made known to the world by those great Luminaries, those bright shining stars, in the right hand of Christ, the twelve Apostles) that she prizes as a crown of glory, that she highly exalts, so honours, that all other things are as nothing to her in comparison of it. And this the saints do, not from a precipitate rashness, but from all deliberation, and advice; I count all things but loss, etc. Phil. 3.8. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place before quoted, 1 Cor. 2.2 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, are words of censure, and judgement, I determined, I count, as if the Apostle should say, I see good reason why I should magnify this knowledge, I have good ground for it, why I should purchase it with the loss of all things: But why is it so desirable? what do the people of God discern in it, to be so enamoured on it? In a word, it only avails to make wise unto salvation, 2. Tim. 3.15. It was paradventure a rash censure which was put upon Aristotle, that great Master and Prince of Philosophers, Vae tibi Aristoteles, laudaris ubi non es, damnaris ubi es, Woe to thee Aristotle, that art admired where thou art not, but damned where thou art. But I wish it prove not oft too true amongst men of highest endowments, what Austin (speaking by Anthony the hermit) was once a afraid of, for his own particular, Indocti rapiunt coelum, etc. The unlearned take heaven by violence; whilst we with all our learning, (such learning,) are tumbling down to hell. Yea it matters not what a man's qualifications be; suppose there were a man (as was spoken by one Berengarius) that did know all knowables, were wiser than he that was wiser than all the children of the East, 1. King. 4. were able to fathom the depths of all secrets, comprehend the mystery of all arts and sciences; what then? did he not amidst all these his intellectual treasures, discern the unsearchable riches of Christ, as the Apostle calls them, Eph. 3.8. did he not know him the knowledge of whom is our Justification, Isaiah. 35.11.) he would still for all this be found to abide in darkness, still to remain a poor miserable forlorn man. But why do I make such a preface, premise such a commendation of this superexcellent evangelical knowledge, but that I might ingratiate my text, and gain your attention to the same; for what is the substance, and burden of it, but Christ? Christ in his relation to the Church, Christ as the aim and scope of our endeavours, Christ as the fountain of life, the Author of our happiness. Now (as the star did the wise men of old) if it bring us into the sight and vision of our blessed Saviour, deserves it not to be heeded and observed accordingly? Oh that it had some Apollo's, some golden-mouthed chrysostom, whose tongue might be as the pen of a ready writer, every way furnished to a full discovery of the same; then (like Peter at the transfiguration of Christ upon the mount) you would think it good to be here, good through my text (like that grate or lattice the spouse speaks of, Cant. 2.9.) to behold him that is so fair, and ruddy, Cant. 5.10. fairer than then sons of men, Psal. 45.2. even the express image and brightness of his Father's glory, Heb. 1.3. Now for the answerable correspondency it bears to the present occasion.  
In times of heaviness, and dejection, when the heart is perplexed, and troubled, when the sold, (to speak in Jeremy's phrase) is filled with bitterness, and made drunk with wormwood, what more seasonable than words of comfort and consolation? according to that of Solomon, Heaviness in the heart of man maketh it stoop, but a good word maketh it glad, Prov. 12.25. Now for funeral heaviness, when the mourners go abroad in the streets, for such sorrows as these that so deeply afflict us for the present, what words more comfortable, more cordial, and refreshful, than a doctrine of life? of such a life as knows no death, as triumphs over death; as can expostulate with death, in the words of the Apostle, O death, where is thy sting? O hell, where is thy victory? such a life there is to be had in Christ, and such a life my my text tenders, (He that findeth me, findeth life.)  
The intent and scope of my text, is to impress upon us the knowledge of the Lord Jesus Christ, the argument is from the utility, and benefit of it; that which brings an happy and blessed life, the life of grace here, and the life of glory hereafter, such a life as my text speaks of, deserves by all means possible with all intention, and diligence, to be sought after, and inquired into; but such is the Lord Jevus Christ.  
In the words you have first the fountain of our happiness, Me]  
Secondly the benefit derived from the same, and that's Life]  
Thirdly, the employment of a Christian about these blessed objects, and that's finding]  
Lastly, the party interessed in the same, and that is set down indefinitely, and without limitation, who] That is any one, of what estate and condition soeve he be. For the first,  
Whoso findeth me] Me? who is it that makes us so happy, and blessed; if found by us? The holy Spirit describes him by divers characters, and properties, in the precedent verses; as first by his name, and title, and that is wisdom: the Hebrew word, in Prov. 1.20. and Prov. 9.1. and so in some other places of this book, is found in the plural number, to note that this wisdom is the perfection of wisdom; him in whom all the treasures of wisdom, and knowledge are hid, as the Apostle describes him. Col. 2.3. Secondly by his zeal, that he bears to the good of the sons of men, this wisdom stands, and calls, and cries, and puts forth her voice, (there's her importunity) by the ways, places of the paths, tops of the high places, the gates, entry into the city, the coming in of the doors (there's her vigilancy, circumspection, laying hold of opportunities) and why doth wisdom take all this pains? the end she aimeth at is, to make us spiritually wise, because we are simple and foolish she would have us to understand wisdom, and be of an understanding heart, vers. 1.2, 3, 4, 5. Thirdly from the excellency of her doctrine, Give ear and I will speak▪ etc. verse 6. There may be frowardness, perverseness, wickedness in the doctrine of men, but there's nothing but verity, truth, sincerity, righteousness in the doctrine of Christ; the doctrines of men may be vain, fruitless, but this is of highest concernment; do you tell of silver, and gold, & c? all things thou canst desire are not to be compared to her; from the 6 verse to the 12. Fourthly, from her effects, and consequents, where wisdom is, there is prudence, counsel, strength, exaltation, preferment, support of thrones, decrees of justice, righteousness, holiness, riches, durable riches, honour; from the 12. verse to the 22. Fifthly, from he eternity, before his works of old, depths, fountains, hills, mountains, heavens, clouds, etc. from verse 22. to the 30. Sixtly, from God's delight and complacency in her, I was brought up with him, etc. verse 30. Lastly, from the delight this wisdom takes amongst the sons of men, verse 31. From all which in the union of them, you may gather what Majesty, resides in the words of my text, here's no less than perfection itself, the uncreated wisdom of God, the Lord Jesus Christ. From when we may note the all-sufficiency of our blessed Saviour.  
¶ How the Lord Jesus, the Lord of life, whom we profess, upon whom we depend for salvation, is a Saviour every way furnished for the accomplishment of our happiness.  
He that hath such wisdom, zeal, doctrine, endowments, eternity, acceptance with God, love to the sons of men, must needs prevail in what he undertakes. How Christ is qualified for the salvation of his people, you may gather by that in Col. 1.19. It pleased the Father that in him should all fullness dwell; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fullness in the latitude of it, to pardon sin, heal infirmities, sanctify corrupt natures, infuse spiritual endowments; justify sinners, confer everlasting happiness, are high works, the least of them argues of stock of infinite mercy, infinite grace, infinite holiness, infinite righteousness: now for the accomplishment of all these, here was all fullness; here was no gift, no grace, no requisite abilities withheld from him; no, here was the fullness of the Godhead bodily, Col. 2.9. yea what Christ was you see by the stile, and titles the Prophet Isaiah gives, Isaiah 9.6. wonderful counsellor, mighty God, everlasting Father, etc. are we lost in Adam, he's wonderful to restore us, wonderful that is supra humanum captum, above man's thought or apprehension of his power; are we destitute of heavenly wisdom? have we not the knowledge of holy things? he's the counsellor to advise are, we infirm and weak, to withstand the spiritual enemies of our souls? he is the mighty God, to save us; are we poor and indigent? he is an everlasting Father, to provide for us; are we liable to afflictions, and troubles? he is the Prince of peace, to quiet us, not only to speak peace, but to command peace to our souls. To this purpose how full and effectual is that description which the same Prophet makes of Christ as he stands in reference to the Church, as the spiritual house and building of God; Isaiah 8.16. Bebold, I lay in Zion for a foundation, a stone, a tried stone, a precious cornerstone, a sure foundation, etc. As for the meaning of the words, in general, the Prophet intimates, and that from God himself what a blessing God had ordained in Christ, for the good of the Church; what a good foundation is to the structure, and building erect upon it, such is Christ to the spiritual Zion, so he supports her, so upholds her, so bears her up, that the believer rightly founded upon him, shall not make haste in a desperate, comfortless way, as if he were flying from the face of a pursuing, prevailing, destroying enemy, where there were no help, none to deliver; so the Apostles render it, He shall not be ashamed saith St. Paul, Rom. 9 ult. He shall not be confounded saith St. Peter, 1 Pet. 2.6 And what a benefit this is, the Prophet shows by the note of attention he sets upon it, Behold, I lay; as if he should say, This is no ordinary common work, but of highest consequence and concernment: Now for the explication, and better expression of this resemblance, the Prophet delivers himself with variety of choice words, adding one metaphorical term to another, for the deeper impression whereof it will not be lost labour (I suppose) especially considering they all tend to the point in hand, to examine each particular by itself; The first we meet with, is a foundation-stone, Behold I lay in Zion for a foundation, a stone; a stone in the holy Scripture is a frequent emblem of Christ, and it implies many mysteries; Daniel calls him, a stone cut out of the mountains, without hands, Dan. 2.45. there's his divine nature, together with his ordination, and mission from God. Zachary, a carved stone, therein you may read his sufferings. The Prophet Isaiah, a stumbling stone, and a rock of offence, Isaiah 8.14. There you have his judgements upon the wicked. Zachary again in the same place, Zach. 3.9. calls him a stone with seven eyes, that may note his omniscience, together with that light, and knowledge imparted to his Saints. Peter a loving stone, 1. Pet. 1 4. To show how he lives in himself, and gives life to others; here in this place a foundation stone, to give us to understand how the Church is founded and built, how she rests and depends upon him. Secondly, he is said to be a tried stone: afflictions are the trials of strength; If thou faintest in the day of adversity, thy strength is small, Prov. 24.10. Now what was the life or Christ, but a tragedy of afflictions from his nativity till his resurrection, yet (blessed be God for it) this stone crumbled not, budged not out of his place. He came leaping by the mountains, and skipping by the hills. By mountains some understand his greater miseries, by hills his lesser afflictions; by his leaping and skipping, his alacrity and cheerfulness in embracing the same. Thirdly, as he's a tried stone, so a precious cornerstone; a cornerstone, quia utrumque parietem conjungit, because he conjoins the several sides of the Church into one. Here men and Angels, Jews and Gentiles, saints in heaven and earth, men of all Countries and conditions, meet in Christ, and in him grow up into an holy temple in the Lord. And how precious he is, may appear from the gifts and graces he bestows upon us. He became poor▪ says the Apostle, that we through his poverty might be made rich, 2 Cor. 8.9. how rich these spiritual blessings make us, you may gather by that high commendation, that Solomon sets upon wisdom, Prov. 3.14, 15. Her merchandise is better than silver, and her gain better than gold, etc. As for silver and gold, they have that credit in the world, find that general acceptance, that I deem it superfluous; (every one being so well conceited of them) to speak a word in their behalf; Oh how do the Idolatrous sons of men adore this Sun, and Moon, as Job calls them, Job 31.26. How do they prefer this thick clay, this red and white earth; those lumpish Idols before the strong God of their salvation? for the gaining of these how desparately do they hazard the losing of their dearest souls? the damage whereof the whole world cannot recompense, Mark 8.35. In a word, therefore (neither to abase them, nor ra●e them after the overweening imagination of the world) they are in themselves the good blessings of God upon us; God seethe them requisite for us, and therefore doth promise the possession of them to his dearest servants. Job 22. 2●. Thou shalt lay up gold as dust, etc. But now this wisdom, this holy and spiritual wisdom, whose birth and pedigree is from above, Job. 32.8. whose demeanour, and carriage in the world is pure, peaceable, gentle, etc. James 2.17. whose employment is to fear God, and keep his commandments, Job 28.28. whose recompense to her entertainers is life, and peace, Rom. 8.6. she doth not only transcend the worth of gold, and silver, but all things else however valued; she is more precious than Rubies, etc. There is no precious pearl, but hath some egregious virtue, as Cardan the great searcher of nature affirms, and so experience testifies; some are sovereign against the sadness, and fears of melancholy, as the Topaz; some against leprosy; others against poison, as the Saphir; others quell the intemperate drunken distemper of the brain, as the Amethyst: and as they are virtuous in their operations, so opinion hath rated them accordingly; I need not instance in the great price of Cleopatra's pearl, she dissolved and drunk in an health to Mark Athony, or others according to the relation of history, the testimony of Pliny may save that labour, Culmen principiúmque omnium rerum pretii margaritae tenent, of all precious things in the world, Margarites are in highest estimate and account; not much inferior to which (as of all others most lightsome, and glorious,) is the Ruby (or Carbuncle as Junius, Tremelius, Buxtorphius and others read it;) yet all these precious things must submit and stoop to this wisdom; yea as if all this were not enough, Solomon challenges the very wishes, & desires of our hearts; our hearts can desire golden mountains, ens and non ens, thousands of Rams, ten thousand rivers of oil; yet omnes volunt ates tuae according to the Hebrew these very volitions, and wishes of thy soul (in all those glorious objects, they aim at) fall beneath the height of this wisdom, nor all things thou canst desire. Now from hence argue, If one particular grace be so precious, what are all these spiritual treasures, in the whole list, and train of them together? and if there be such a transcendent excellency in them, what is there in him, from whose fullness they are all derived; yea he is not only the fountain of all grace, but of glory too, and therefore must needs be precious indeed. Lastly, he is a sure foundation, there are divers foundations mentioned in the scriptures; Kings and Princes are foundations, so the Psalmist styles them, All the foundations of the earth are out of course, Psal. 82.5. so the doctrine of the Apostles, Ephesi. 2.20. the abridgement of the doctrine of faith, Heb. 6.1. But Christ is fundamentum fundamentorum, the first and original foundation, upon whom all others depend; and for his stability and sureness, he is Alpha and Omega, the first and the last, the beginning and end, one that never altars, never changes, yesterday and to day, and the same for ever. Now what do these and the like descriptions of our blessed Saviour import, but his perfection for the accomplishment of our happiness, how he is every way furnished to satisfy God's justice in our behalf, and to gain acceptance with God for us? yea the result of these, and the like places, can be no less than this, that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Zachary in his hymn styles him, the horn and strength of salvation, a mighty powerful salvation for us.  
From whence in the first place, you may stand and wonder at the stupendious folly of the sons of men, that refuse (like obstinate Jerusalem, Matth 23.37.) to be gathered under the all-fostring wings of his especial goodness and grace, that (notwithstanding all his pains about them, all his gracious treaties with them, for the good of their souls,) will not be persuaded to know the things that belong unto their peace; He came unto his own, but his own received him not, John 1.11. No, instead of due acknowledgement and respect, they hide their faces from him, and esteemed him not, Isa. 53. so the Jews dealt with him of old, and what better acceptance doth he find amongst us Christians for the present? we have had a day, a fair & outstretched day of grace, wherein the Lord Jesus for a long time together hath stood knocking at the doors of our hearts; proffering himself with all importunity, but who hath opened to his entertainment? no, have not we opposed his government by the rebellion of our lusts? his truth by the blindness of our errors? his unity by the faction of our schisms? his worship by the atheistical profaneness of our indevotion? his holiness by the impurity of our lives, and conversations? yea, may not God as justly complain against us, (especially considering what clearer light, what more effectual means of grace we have enjoyed,) as ever against Israel of old, as you have it, Rom. 10. ult. All the day long have I stretched out mine hand to a disobedient, gainsaying people. But now consider here for thine own particular, in this thine averseness from him, what a traitor art thou to thine own soul? say, art thou athirst? he is an everflowing fountain: art thou hungry? he is the bread of life: art thou naked? he's the robe of righteousness: art thou afflicted? he's a hiding place from the storm, a refuge from the tempest: art thou spiritually sick? he's the Physician of our souls: art thou liable to the wrath to come? he's thine atonement: in a word he is unto us all, and in all, Col 3.11. Oh therefore, why art thou so cruel to thyself as to neglect so great salvation? what is a broken cistern to a fountain of living water? the hungry prodigal desired husks, to the liberal plenty of his father's house: so what are weak, empty, fading creature-comforts, to the full, permanent, soule-reviving refreshments of thy Saviour? We count it weakness and folly in the poor Indians that they sell their gold, pearl, richest comodities, for glass, knives, iron, inferior trifles; but oh that we were sensible of our own madness in exchanging (like Esau's birthright, for a mess of pottage) the inestimable treasures of our happiness, for the trash, inconsiderable, lying vanities of the world.  
Secondly, here's a spring of abundant comfort, and consolation to believers; what fears? what doubts? what perplexities can now possess thy soul? or rather what boldness and confidence towards God canst thou want? if Christ be so accomplished for thine happiness; who then (according to the triumphant challenge of the Apostle in Rom. 8.) can be against us? can condemn us? can lay any thing to the charge of Gods elect? can separate from his love? To instance in particular, what is that that doth perplex and trouble thee? hast thou forgotten thy Creator in the days of thy youth? and doth thine offended conscience now condemning, writ bitter things against thee? why in the blood of Christ, here's a fountain opened for sin, and foruncleannesse, Zach. 13.1. like leprous Naaman in Jordan could we here wash our polluted souls, the leprosy of our sins (how filthy and impure soever) would be cured, and done away, or in the second place, art thou dismayed in thy thoughts, and apprehensions at the rigour of God's justice? doth thy flesh (like david's) tremble because of him, and art thou a afraid of his judgements? Behold, there is a reconciliation made in the blood of the Cross such a reconciliation as shall make thee holy, and unblameable, and without fault in his sight, Col. 1.22. It was an argument of comfort to Manoahs' wife the mother of Samson, that God would not kill her, nor her husband, because he had received an offering from them, Judg. 13.23. why God hath not only received an offering from thee, a sacrifice of a sweet smelling savour to God, Ephes. 5.2. but likewise (like the Ram that was sacrificed for Isaac) prepared it for thee, and that from all eternity. Or in the third place, art thou afraid of poverty, and want, that God will straiten thee in his outward mercies, the things of this life, why if he have given thee Christ, (as the Apostle argues, a majori ad minus, Rom 8.32.) what will he withhold from thee? will he not with him give us all things also? Or 4ly, art thou afraid of alteration, and change in thy condition? lest the extremity and violence of afflictions, troubles, temptations should drive thee from God, and consequently from thine expected happinesse: why, Christ is a Rock, if thou be'st sounded on him, he'll hold thee up from falling, so that neither winds nor rain, nor floods, no disturbing oppositions how malignant soever, shall ever supplant thee, overturn thee from thy station. In a word, if we be his, he will be ours according to all the relations wherein we draw nigh unto him; Are we his vineyard? he will fence us about with the hedge and wall of his providence, ordering us with all requisite husbandry for fertility and fruitfulness, Esaiah 5.2. Are we his sheep? he will be our shepherd to feed us, and fold us in a good pasture upon the high mountains of Israel by the rivers, Ezeck. 34.13, 14. Are we his temple? he will be graciously present with us, even dwelling amongst us, 2. Cor. 6.16. Are we his spouse? he will take pleasure in our beauty, Psal. 45.11. Are we his body? (in an holy union with us, to direct and guide us in our ways, to order our affairs for us, to supply us, with the influence of his spirit) he is our head, Col. 1.18. yea according to his proprieties in us, he will accommodate himself to our several necessities, and wants: And to this purpose all his attributes are at work for us. In his strength he will subdue our iniquities (Micha. 7.19.) In his patience he will spare us as a man spareth his own son, that serveth him, Malach. 3.17. In his mercy and wisdom he will correct us in measure, and not leave us altogether unpunished, Jer. 30.11. In his pity and compassion he will preach glad tidings to the poor, bind up the . Isaiah 61.1. Lastly, in his free and deserved goodness, his rich grace, as the Apostle calls it, Eph. 1.7. (because this world is a Baca, a valley of tears, a sea of glass mingled with fire) he is gone to prepare a place for us, John 14.2. even those eternal mansions in heaven.  
Thirdly, it shows where to found and settle our hopes, all our confidence, all our expectation in the ways of happiness. The Apostle tells the Ephesians that they were without hope, that is, solid and substantial hope, and he gives the reason for it, in the beginning of that verse, Eph. 2.12. because that all that time they were without Christ. Christus est omnium promissionum fundamentum, & spei (says Calvin upon the place.) All the promises, and consequently all hope is founded on Christ, and therefore as they were without him, so they must needs be without hope. When the Emperor Nicephorus Phocas for his security had built a mighty wall about his palace, it's related how he heard in the night, a ●voice saying, O King, though thou build as high as the clouds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; yet the city will be easily taken, the sin within will mar all. I may apply it to all the Idolatrous sons of men, that make flesh their arm, and withdraw their hearts from the Lord; tell me, what forts, what castles, what strong holds dost thou erect and build unto thyself? As Pharaoh had his chariots, Asa his Physicians, Jonah his ship for Tarshish, Senacherib his army, Israel his rest and dependence upon Egypt: so every natural heart, hath something either in herself; or the creature, to betake herself unto, but how fair and promising those objects of our hopes be, it matters not, they (as the Lord speaks, by the strength of Pharaoh and shadow of Egypt, Isaiah 30.3.) shall be your shame and your confusion; yea, whilst iniquity takes up her habitation in thine heart, thou shalt not prosper. As Solomon speaks by riches, that they avail not in the day of wrath: so you may say of all those glorious idols of the sons of men, they are all as Pharaohs chariot-wheels, that fell off when he had the most service for them, or as the walls of Jericho that fell down when the enemy was nearest to enter, or as the brooks that Job speaks of (Job 6.19.) that were then exhausted and dried up, when the troops of Tema, and the companies of Sheba were the most afflicted with thirst, and stood in the greatest expectation of them. And as this appears through the various passages of our liver, so ever in the approach of death; as death is the King of fears, and of all terrible things the most formidable, so that soul must needs be in an happy condition, that is then throughly furnished with well-grounded comforts, when it invades. But alas, the hope of the wicked (it matters not what the wicked man was how great, how glorious in the eyes of the world, nor what his hope were, how presumptuous) all than fades and fails, bequeathing the miserable soul to utter and endless desperation, Prov. 11.7. And therefore disclaiming all other dependencies, let us betake ourselves to him that is the hope of our glory, Col. 1.27. this hope will never make thee ashamed, Rom. 5.5. no, this hope will abide with thee in the evil day, will call unto thee in the time of affliction (like the angel to Hagar in the wilderness) and say, Fear not. In the time of trouble it will present thee with more fiery sentinels for thy protection, than Elisha's servant once saw about beleag uered Dothan, yea, it will gve thee songs in the night, enlarge thine heart with joy, and gladness, though with Paul and Silas thou be'st in a dungeon.  
And thus we come to the second particular in my text, the Prerogative derived from him, and that is Life.  
He that findeth me] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invenit vitas, not life; but lives in the plural number, to intimate peradventure that life in the whole current of it, in all its qualifications, and respects is derived from him, and depends upon him; as he is the original of life, giving life to the world, John 6.33. so he is the supporter of it too, it is he that upholds all things by the word of his power, Heb. 1.3. All things were created for him, and by him, so in him all things consist, Col. 1.17. and hence it is, that in the 30. verse of this chapter he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutritius, nourisher, a foster-father, one that carefully and faithfully looks to the creature, to preserve and maintain them in their being, and therefore, if we discern any excellency in life, apprehend any comfort, take any content in it, let it (with all thankfulness) be ascribed to his praise, yea, as we live in him, so (in our souls and bodies, and all the parts and faculties of them both) let us live to him, and to the glory of his name. Now according to the latitude of it, we may consider of life; either as it is in via, in this world; or as it is in Patria, in the world to come; as it is in this world it runs in a double channel; Nature and Grace. The life of nature since the fall of Adam (strictly and precisely considered in itself) is but a poor miserable life; it's incident to the unregenerate, to them that be strangers from the life of God, importing no further happiness, then that of the brute beast, the vanity of it appears; First, in the brevity of it, what's a vapour, a shadow, a flower, a dream? things of no stability, no duration; such is life, had we as much happiness in our lives, as miseries; yet was not that happiness in respect of the brevity of our lives to be rested upon. Secondly, in respect of the difficulty of its support. O what a deal of labour is it to live in this world! what rising early, going to bed late, eating the bread of carefulness? a heavy burden in this respect is laid upon all the sons of men. Thirdly, in respect of the sinfulness of it; who knows how oft he offendeth? no, the height and multitude of our sins exceed imagination: Now if every sin be an opposition of God's will, a violation of God's law, a dishonour to his name, a scandal to his saints, the hazard of our souls, what comfort, what content can we expect from such a stained, polluted life? Fourthly, from the miseries of it, Man that is born of a woman, etc. Job. 14.1. Brevity of days, and plenitude of misery go together, and therefore let us not terminate our desires in such a life as this, that consists only in the conjunction of soul and body; but endeavour the attainment of that holy, spiritual, supernatural life, the life of grace that consists in the union, and communion of Christ and the soul; of this life the Apostle speaks of, Gal 2.20. I am crucified with Christ; nevertheless, I live, etc. Here was not only a living in the flesh; but by faith, a living with Christ, and this is an happy, and desircable life indeed, it carries the blessing of God along with it, and howsoever it me s with much opposition, many temptations in this world, yet in conclusion it leads to an happy end, according to that of the Psalmist, Mark the upright man, and behold the just etc. for the discovery of this life, let us observe it first in the several degrees and heights of it, and then in its derivation from Christ. For the first, you may note in the first place, the life of righteousness; There is none righteous, no not one, Rom. 3.10. no none in the state of nature. But what are we when we have put on Christ? the Apostle tells us in 2 Cor. 5. ult. He that knew no sin, was made sin for us, etc. the righteousness of God, etc. not righteous in the concrete, but righteousness in the abstract; to note the perfection of that righteousness we have in Christ; that it is such a righteousness, as God expects, and requires from us; the receipt of this righteousness from Christ, all believers are bound to acknowledge, Jer 23.6 This is the name whereby he shall be called, The Lord our righteousness. This is the righteousness in which the saints so triumph, I will greatly rejoice, etc. Isaiah 61.10. yea, if Christ be such a righteousness for us, who can but rejoice? for then are we free from the malediction and curse of the law, yea here is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an happy and blessed redemption from the bondage of the law, from the captivity of sin and Satan; but likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, power to be called the sornes of God; yea here is a blessed right and interest in the purchased possession. The second is the life of holiness, he is not only wisdom, righteousness, redemption, but sanctification too, 1 Cor. 1.30. Christ doth not only cast our sins into the bottom of the sea, pass an act of oblivion upon them; but subdue them, Micha. 7.19. not only pardon sin, but heal infirmities, Psal. 103.3. not only free us from the power of sin, and of death, but enable us to walk in the Spirit, furnish us with all requisite graces, put his Spirit in us, and cause us to keep his commandments, Ezek. 36.27. yea, he that walks not with God in the way of holiness, knows not Christ, John 14.15. Thirdly, of comfort and consolation; Behold, I bring you tidings of great joy, etc. where is joy great, universal, & c? why, Christ is the ground of it, This day there is a Saviour born, etc. yea, as Christ is a Saviour, so he that experimentally knows him so to be, cannot but rejoice in him, as in the instance of the virgin Mary, My soul doth magnify the Lord, and my spirit hath, etc. yea hence is such a joy the stranger meddles not with, a joy unspeakable and glorious, 1 Pet. 1.8. such a joy as the saints cannot contain within themselves, They shall sing for joy of heart, Isaiah 65.14. and therefore be glad, O ye righteous, and rejoice in the Lord, be joyful, etc. As it is a privilege, so a duty too: now how doth Christ effect all this in the hearts of his people? the means whereby he works the same, are especially these two. First, the outward Ministry of the word, and then the inward operation of his Spirit. For the first, consider that in John 5.25. The dead shall hear the voice of the Son of God, and they that hear it shall live. The dead? who are they? the Atheist, the Infidel, the drunkard, the wanton, etc. are all dead? Eph. 2.1. yea, like loathsome carrions they are most odious and abominable in the eyes of God, and man; but what? is there for them no possibility of life? yes; if they hear and receive the Gospel, they shall live: you see how hearing and living go together; this should countenance and gain credit to the word, if thou wouldst live, hear. As for the second, the Spirit quickens the immortal seed of the word, unites unto Christ, efformes to the image of God in holiness, replenishes the heart with good motions, and therefore called a quickening Spirit, John 6.63. the Spirit of life, Rom. 8.2. and therefore as thou tenderest life, take heed how thou quenchest, grievest, resistest the same, how both these conjoin and work together to the production of this spiritual life, we may illustrate from the parable of the dry bones, Ezek. 37. The parable (properly, and in the first place) belongs to the house of Israel upon their return and restitution from the land of their captivity; but by similitude and resemblance (as some learned divines have led me in the way) you may see the whole state of the Church prefigured in the same: in Ezekiel you have the ministers of the gospel; in the dry bones, the sons of men, all dry, and barren, and destitute of all spiritual goodness; in his prophesying upon these dry bones the dispensation of the Gospel, when those Ambassadors of Christ go abroad in the world, they know not whether such and such enormous sinners may live: if any ask the question, they would with Ezekiel refer it to God, Lord, thou knowest, yet because God sends them, they go and prophesy accordingly, O ye dry bones hear the word of the Lord: and than what follows? behold, in the first place a noise, and a shaking, trouble of conscience, and perplexity of spirit, from the sense of sin, and terror of the Law, as in St. Peter's converts that were pricked in their hearts, Acts 2.37. Then in the second place, you have a meeting of bones, bone unto his bone, the understanding, will, memory, affections, etc. that were formerly scattered, and dispersed in the ways of sin, all now unite and conspire together to be a new creature in Christ Jesus. In the third place, flesh and sinews grow upon them, and the skin covers them; flesh, that may stand for softness of heart, and tenderness of conscience; sinews, for strength of resolution; and the skin, for boldness of profession. And then for the perfection, and consummation of the new creature, the wind breathes upon it, that is, the holy Spirit, (that wind that blows where it listeth) furnishes the same with saving gifts and graces, and then it lives (a spiritual life,) stands up upon his feet (to run the ways of God's commandments) and becomes a very great army (prepared and ready, and enabled to fight the Lords battles) from all which together ye may note in the first place, that it is not impossible for the worst of sinners to be converted, dry bones may live. Secondly, the energy and activity of God's holy ordinances, as they are from him, and tend to the glory of his name, so his power goes along with them, they work wonders, when his blessing is upon them. Lastly, what an alteration & change Christianity, and Religion makes, where it is embraced, it turns a valley of dry bones into an army of spiritual soldiers, fight under the banner of Christ the Captain of their salvation. And thus we come to the last particular, Life in its perfection, the life of glory;  
He that heareth my words, and believeth in him that sent me, hath everlasting life, john 5.24. The glory of this life transcends all humane apprehension: all the powers and faculties of nature, attain not the sublimity of it: the eye in seeing, ear in hearing, heart in conceiving, extend fare, but here they are all at a nonplus, all poor deficient; The thing which eye hath not seen, ear not heard, etc. 1 Cor, 2.9. and therefore to content ourselves with a short glimpse of it, we may guess at the perfection of it, from these and the like grounds, as first from the place where this life is led, and that's the Kingdom of God, the paradise of God, the house of God, the Heaven of Heavens, the city of the living God. St. john in the description of this new Jerusalem, tells us of gold, and pearl, and precious stones, there was the Emerald, Jasper, Saphir, Beard, Tophas, things of highest estimate and price, but how fare doth he extend these precious things? why, by these he only sets out the glory of the walls, gates, pavements of the same, as for the inward furniture, the delights, pleasures, state, glory, privileges, prerogatives of the blessed citizens, he makes no resemblance; no, all the precious things in nature, are not worthy to be tendered for a shadow to that substance. Glorious things are spoken of thee, O thou City of God, if God hath form so many glorious things for the creatures, why then, that which he hath form for himself, for his own proper residence, and mansion, that must needs be completed with surpassing glory indeed. Now to be admitted as a citizen to live in such a place, must needs be a privilege of highest comfort. Secondly, from the glory of the inhabitants in whose communion we enjoy the same. Now who these are the Apostle tells in Heb. 12.22. You are come to mount Zion, etc. there's the place, the resident Inhabitants follow, the company of innumerable Angels, the congregation of the firstborn, etc. It's related of Cato an old grave Roman, that he advised in the purchase of a farm or the like inheritance, that a man should consider of the vicinity or neighbourhood there, Ne malum vicinum haberet, and to that purpose they relate the proclamation of Themistocles a famous Athenian captain in the sail of his lands, that if any man would deal with him, he should be sure of a good neighbour. Beloved, there is a miserable neighbourhood in hell, none but wretched sinners, impure spirits, torturing and tormenting devils; Oh take heed, lest by your sins, and transgressions, you purchase that land of darkness, to your everlasting confusion. But now in heaven, O what a glorious, what a blessed society is there; for first of all, there is God himself, what a communion we have with him you may gather by that petition of our blessed Saviour in. John 17.21. I pray, etc. that they all may be one, as thou Father art in me, and I in thee; even that they also may be in us, there is not only a communion amongst themselves, but with God too; O what an honour is this to the nature of man, What am I, says the Prophet David, and what's my father's house to be the King's son in law! nay what are we poor creatures, to find this acceptance with the King of glory! yea, how justly may we admire it in the words of the Prophet David, Lord, what is man that thou art mindful of him & c! for in this communion of God, what can we want? why, God shall be all and all unto us, he shall be beauty for the eye, music for the ear, honey for the taste, the full content and satisfaction of our desires, and that immediately from himself. True it is, God is all in all in this world, In him we live, and move, and have our being, but here he works by means, and secondary cau●es, here he gives wine to make glad the heart, and oil, etc. but there all intervening means between God and us is removed, With thee is the well of life, and in thy ●ight shall we see light; not in the light of the Sun, or the light of a candle, there is no need of them, Rev. 22.4. but in thy light, the light of God himself, yea the whole life of glory, together with all the concomitants of it, flows from him, as the sole and original fountain of it. O how sweet must that happiness be that is so derived. Secondly, as we have communion with God, so with Jesus Christ the Mediator of the new Covenant, We shall see him as he is, 1 John 3. To see Christ in our natures, he that was so despised of men, a man of sorrows, that laid down his life for us, whom we have served, and professed against all the opposition of the world, to see him (I say) so advanced sitting at the right hand of God, fare above all principalities and powers, must needs be an happy vision indeed; If the wisemen (upon his nativity) so rejoiced to see the star, that led them to the place where he was; although he was then in a state of humiliation, in a stable amongst brute beasts, what joy will it be to his servants, whose souls are enamoured on him, to see him in the highest Heavens? In a word, not to instance in particulars, here's a blessed communion with all the blessed company of Heaven; Many shall come from the East and West, and sit down with Abraham, Isaac, and Jacob, in the Kingdom of heaven; Now what that will avail the saints, may appear. First from the purity, and holiness of that blessed company; Without shall be dogs, and enchanters, etc. there is no bad company there to infect or infest, all such are turned down into the lake that burns with fire and brimstone: no, there is none but saints, they are all the servants of God, and his name is in their foreheads, and therefore if holiness be in acceptance, there it dwells in its perfection. Secondly, from their state and quality; there are no mean persons there to commerce with, there's none but Angels, and Archangels, none but Patriarches, Prophets, Apostles, none but Kings, and Priests, the meanest person there is possessor of a crown, not an earthly, corruptible crown, but a crown of endless and immortal glory. Thirdly, from their charity. Affection here is mutable, and liable to alteration, whom we love to day, we may hate to morrow, but there charity abideth always, every one rejoicing in one another's happiness: as they are perfectly sanctified, and have a full communion with God, so their charity is summo gradu, absolute and perfect indeed. And thus you see, what this life is in respect of the association and fellowship with it. Lastly, what this life of glory is, you may conjecture from the immunities and privileges of it: for brevity sake, I will refer them to these three; the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the absence of all evil, Blessed are they that die in the Lord, etc. As for diseases, aches, pains, the labours of this life, they have an eternal Sabbath, there's no tears. The second is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the adjection of all good things. Tell me, what would you have for the body, or the soul? would you have this mortal to put on immortality, this corruptible to put on incorruption, would you have this natural body to be spiritual? to be a glorious body? to shine as the Sun, to be like the glorious body of Christ? or for the soul, what happiness can you expect? whereas she is depraved with actual and original sin, would you have her pure, and immaculate, whereas she's liable to infirmities, imperfections, & c? would you have her accomplished with perfect righteousness, perfect knowledge perfect liberty, perfect charity? would you have her to know God, as we are known, to see him face to face? Quicquid desiberabitur, ibi aderit, & quicquid aderit perfectum erit, whatsoever our desires can extend unto shall be present, and that in perfection. Lastly, an eternal and immutable abode in our happiness. In thy presence is the fullness of joy, and pleasures for evermore; there are many and comfortable blessings to be had in this world, but then as Solomon speaks of riches, they betake themselves to their wings, and fly away as Eagles, there is an uncertainty, an instability attends them; had you the strength of Samson, the time will come when the keepers of the house shall tremble, and strong men bow themselves; had you the wisdom of Solomon, the time of dotage is before you, a time when all your thoughts must perish; had you the baeuty of Absolom, the time will come when the painted dust of the complexion must be corrupted into the putrifactive dust of the grave but be interested in this happiness, and eternity goes along with you, in will ab●de with you more millions of years than there are piles of grass upon the face of the earth, or drops of water in the ocean, even whilst God is God. And thus as Moses from the top of Nebo had some view of the temporal Canaan, so from these and the like meditations, you may apprehend some glimpse of this promised land, the felicity of the saints in the land of the living; But as Solomon's Royalty and State was but, in part related to the Queen of Sheha, so the least punctilio of this glorious condition hath scarce been discovered. O that in the thoughts of it, we might ever after be enamoured on it, ever after order our lives and conversations to the attainment of it.  
Now as all this relates to Christ as the meritorious cause of the same, we may hence learn with what love, what delight, what stirring affections we ought to devote ourselves to the entertainment of our blessed Saviour. If the rich glutton (Luk. 16.19.) from the extremity of his hellish torments, was so desirous of a drop of water to cool the tip of his tongue; what would he have given for a full and plenary delivery from that accursed place? had he apprehended any possibility (through the merits of him that hath the keys of hell and of death in whom there is no condemnation) that he might have been translated from that miserable condition into a state of bliss, such a life as this, would he (think you) have slighted such a redeemer? or rather in full admiration of him, (having now by that fire and brimstone, those unspeakable torments experimentally learned the worth of salvation in the absence of it) would he not have endeavoured by all means possible to have gained some interest in him? But alas! there was no such redemption now to be expected, for the outworking of his salvation: he had an opportune fitting time allowed him, whilst he was on earth, but now being in hell there is an invincible gulf fixed between him and Heaven, such a separation as shall divide and keep him off from all happiness, and that (which is a confounding, heart-breaking word) for all eternity. Now if the grace of Christ be of that concernment (to the attainment whereof the time of this life is the sole and only allotted season) why then, consider and be wise for thyself, whilst thou hast existence and being in this land of the living, thine inhabitation in Zion; whilst wisdom's gates are set open to thee, her invitations so importunate with thee; let it be thy greatest care to improve these fair opportunities to the good of thy soul, to accept those proffers of grace, and in due time to lay hold on him that is thine advocate, thine hope, thy peace, thy sole and only Saviour; otherwise it shall come to pass, that thou shalt lament over thy forlorn soul, as Christ did once over unhappy Jerusalem, O that thou hadst known the things that belong, unto thy peace, Luk. 19.42. And here to remove such obstacles as the wisdom of the flesh (that wisdom that is enmity against God, Rom. 8.17. foolishness with God, 1 Cor. 3.19. death, Rom. 8.6.) may cast in thy way to impede and hinder thee in thy way and progress to Christ, (say) wherein dost thou take, exception at the name and profession of Christ? Art thou not in the first place offended at the alteration, and change he requires in his converts, because they be all new creatures? men of another fashion? bidding adieu to their former vanities? true it is, as he is the King of saints, holy and immaculate in himself; so he expects holiness in all his followers; they that are his must crucify the flesh, with the corruptions and lusts of it. And doth not this go hard with corrupt nature, that takes no content but in the pleasures of sin? This it was that troubled St. Austin at the time of his conversion; Dimittésne nos, & ab hoc momento non erimus tecum ultra in aeternum? what wilt thou (speaking under the name of his former sensual delights and pleasures) will't thou cashier and abandon us for ever? shall we even at this instant take our leaves of thee, and be with thee no more for ever? But how comes it to pass of at thou art so besotted, so bewitched with the baseness of sin, which is nought but filthiness? 2 Cor. 7.1. nought but abomination, Prov. 15.9. so filthy, so abominable, that it makes us a derision to our neighbours, Lam. 1.8. an abomination to the Saints, Prov. 29 ult. an abhorring to all flesh, Esa. 66.24. yea to God himself, Psal. 11.6. the locusts, Rev. 9.8. had the faces of men, and hair as the hair of women, but the teeth of lions, and tails of scorpions; herein see the picture and emblem of thy sins, (how lovely soever they seem in their appearance) thou shalt find to thine intolerable anguish, they have lions teeth to torment thine offended, polluted conscience, and the scorpions tails to wound and sting thee to death. Had Amasa known that Joab had come to murder him, he would have kept a further distance from him notwithstanding all his fair salutes and fawning compliments; why, behold, every sin (how insinuating soever) is a murderer, and comes to slay thee, and therefore instead of that fatal, unhappy way of sin, learn to know the way of holiness, where no lion nor ravenous beast shall be found, Isaiah 35.9. Or in the second place, art thou troubled at the condition of his Kingdom, because it is not of this world? John 18.36. because the profession of his name exposes to every man's hatred, Matth. 10.22. because a godly life (such a life as he requires) is liable to persecution, 2 Tim. 3.12. Cyrus' King of Persia, to gain followers to his party, made a proclamation (as Plutarch tells us) that whosoever would follow him to the wars, if he were a footman, he should be made a horseman, if an horseman, he should have a chariot, if he had a cottage, he should have a village, if a village, he should have a city, if he were Lord of a city he should be a Prince of a region, or country; and as for gold, he would pour it out by heaps, sans nombre. But now the invitation that Christ tenders to the world runner in a quite opposite strain; If any man will come after me, let him deny himself and take up his cross daily and follow me, Luk. 9.23. and therefore the men of the world (that have their portion in this life, that mind earthly things, and know no happiness beyond the increase of corn, wine, and oil) cannot brook such a master. But herein (for an antidote to this discouragement) consider in the first place the vanity and emptiness of all earthly, and terrene things; to them that stand upon the top of the Alps, the great cities of Campania (they say) seem but as molehills in their appearance; so were thy conversion in heaven, were thine affections implanted on things supernal, and above; didst thou converse with God, thou would●st then see no great matter in the world why thou shouldst be so enamoured on it; thou wouldst then discern not only how uncertain those inferior comforts are for their continuance, betaking themselves to their wings, and flying away like Eagles, as Solomon speaks of riches, Prov. 23.5. but likewise for their use and employment how utterly unable they are to make thee an happy man. Non domus aut sundus, etc. If neither house, nor land, nor heaps of gold, or silver (as the Poet observed) can cure the diseases of the body, what then can these things avail thee to the good of thy soul? had a man all the Kingdoms of the world, and the glory of them, they could not purchase the least measure of faith, of assurance of God's love, of grace, or of spiritual comfort for us; no, ofttimes they endamage and prejudice the souls welfare, choke the seed of the word, and steal away the heart from God. Secondly, consider how Christianity and Religion takes not away the comfortable use of the creatures, but only regulates the same by its subjection to God's glory, and the good of our souls. It's reported of the Kings of Mexico, that it was their fashion always to be carried aloft and upon men's shoulders, and never to touch the ground; and it is related of the King of Japan, that if he tread upon the search, he forfeits his regality and place. God hath not dealt co strictly with us, we may make bold with the earth, we may comfort ourselves in the desirable things of the world, only out are must be this, that we sink not into the earth, that we lie not buried under it, that we lose not the Creator in the creature, our future happiness in our present fruition: it's only the, immoderate, irregular love of the world that is inconsistent with the love of Christ; according to that of our blessed Saviour, He that loveth father or mother more than me, is not worthy of me, Matth. 10. 3●. Thirdly, consider what a happy recompense betides such sufferings: hadst thou such an eye of faith as the Israelites had in Egypt, when through that house of bondage, that iron furnace, through the sea, the wilderness, whole armies of the sons of Anak, they could see a land of promise; or as Job had, that could apprehend a Redeemer, a resurrection, a restitution through a dunghill, through the discomforts of his friends, the temptations of his wife, malice of Satan, changes and armies of sorrows; or as St. Stephen had, when through a tempest of stones he could see the heavens open, than thou wouldst rejoice (according to the pattern of the Apostles, Acts 5.41.) that thou art counted worthy to suffer rebuke for his name; what an happy issue attends such afflictions, you may see the Apostle tells us, 2 Cor. 4.17. For affliction, here's glory, for light affliction, a weight of glory, for affliction which is but for a moment, a fare more exceeding and eternal weight of glory. Or in the third place, doth not the example of the world pervert thee, and keep thee at a distance from him? is not the unbelief of Rulers and Pharisees a ground of their infidelity? Is not that opposition of Kings and Princes, heathen and people the Psalmist speaks of in the second Psalm, an argument to confirm and strengthen thee in thine enmity against him? It was the saying of Hushai to Absolom, 2. Sam. 16.18. Whom this people and all the men of Israel chose, his will I be, and with him will I dwell. So in the matter of Religion, men are resolved not to be singular, but to apply themselves according to the way of the multitude. It was said of Alcibiades a Noble man of Athens, that he was omnium horarum homo, a man for all companies, all times, and circumstances; that he was laborious amongst the Syracusians, but loosely carried amongst the more dissolute Athenians, grave and sober amongst the Lacedæmonians, but intemperate amongst the Thracians, & effeminate amongst the Persians; so in reference to religion corrupt nature, that savours not the things of the Spirit, knows (according to the same fashion) how to garb and apply herself to all factions, all opinions, all forms, all times how opposite soever they be to the Sceptre of Christ, yea, she deems it her wisdom never to profess more of Christ then may stand with the comprobation and allowance of popular acceptance: well, but what will this correspondency with the multitude avail thee, when God comes to visit thee for thy sin? Though hand join in hand, the wicked shall not be unpunished, Proverbs 11.21. and when the wicked shall be turned into hell, and all the people that forget God; who will acquit thee? the counsel of the ungodly may be pleasing, the way of sinners delightful, the chair of scorners easy, but he only is the blessed man that studies the avoidance of them. Lastly, art thou not offended at the interest and propriety, he challenges in thee, as the sole and only Monarch over thee? because he requires all thine heart, all thy strength, all thy soul, admitting no consort, no corrival to share with thee in the same? It's said of the Ido atrous heathen that were placed in Samaria, that they feared the Lord, but served their own gods too, 2 Kings 17.33. upon the like terms if Christ (accepting some formality for himself) would dispense with the sons or men to live to their former lusts, to persist still in the service of sin and Satan (their old masters under whose jurisdictions they have been born, and bred,) he would then with fairer acceptance be admitted, but because he will be absolute and alone in his government, because he affoards no place for covetousness to reign, drunkenness to rage, oaths and blasphemies to domineer, the world cannot away with him, this amongst others was the reason, why, when Taberius propounded him to the Roman Senate (with the priviledgcs of his own suffrage) to be worshipped for a God, they rejected him, because according to his own rules he would be God alone. But O foolish people, and unwise, do you so requite the Lord? (as Moses expostulated with the ungrateful Israelites, Deut. 32.6.) Is not he thy Father that bought thee? hath not he made chee, and established thee? If he be all, and all unto thee, in this way of thine happiness, why shouldest thou not with an whole, unshared, incommunicable love devote thyself to him in the way of homage and subjection? In a word, whatsoever thy temptations, thy discouragements be, break thorough all difficulties, and then it shall come to pass that when the fearful and unbelieving, &c shall have their part in the lake that burneth with fire and brimstone, thou shalt find thyself in a state of happiness, yea, he that overcometh, shall inherit all things, Rev. 21.7.  
Now for the third particular in my text, the endeavour of a Christian about the attainment of the same, Who so findeth:]  
The finding here spoken of is not accidental, or casual; but such a finding as presupposeth inquisition, and search: He that by harkening to this wisdom, by hearing her instruction, by watching daily at her gates, by giving attendance at the posts of her doors, by keeping her ways as the holy Spirit enjoins in the precedent verses; he that shall thus seek her, he shall find her, and he that findeth her, findeth life. Whence you may note,  
¶ That where there is a due and right seeking of the Lord Jesus Christ, together with all these inestimable blessings imported in him, there in due time shall be a comfortable and blessed finding of him.  
This was the argument of Solomon, to impress upon us the study of wisdom, Prov. 2.4. If thou seek for her, etc. In the words you see how a Christian should bestow himself that expects wisdom, he must seek and search, and that with all diligence, as for things most precious, and then the issue and event follows, Then shalt thou find, etc. So, Rom. 2.7. To them that by continuance in well-doing seek, etc. So, Lam. 3.25. The Lord is good to them that trust in him, and to the soul that seeketh him. And so it must needs be, faithful seeking, can never find God defective in granting. First because he is a gracious God, and delights in the prosperity of his servants. It's the argument of our blessed Saviour, If you that are evil can give good gifts, etc. Matth 7.11. evil in comparison of God, who is infinitely, and essentially good; evil in the inclination of our hearts, which in all their thoughts and imaginations are evil continually, if you know how to give good gifts, things requisite and necessary, how much more, & c? Secondly, because his glory depends upon it, if God's people should wait upon him in the way of his ordinances, and serve him, as he in his word hath prescribed, and then if God should not accommodate himself unto him, in what they seek; who would wait upon him any longer? whose mouths would not be opened with those Atheists, in Mal. 3. It's in vain to serve God, & c? But now when God reveals the means of grace, gives us hearts to apply ourselves unto them, and then gives his blessing upon the same, this is an obligation to his praise, Psal. 22.26. They that seek after the Lord, shall praise him. Thirdly, because it is the prescribed way for finding: the means that God hath deputed must needs be effectual, but this is God's way, Ask, and ye shall have, etc.  
It shows in the first place the vanity and emptiness of their hopes, that expect these inestimable treasures without any painstaking in the ways of God; although they restrain prayer from the Almighty, profane the Sabbaths, habitually neglect all holy duties, yet they doubt not of God's favour, question not their future happiness and salvation. But were not he strangely conceited that should expect victory, triumphs, spoils, that was never in a●mes? the depths of knowledge, that never opened book? the return of a good voyage, that never put himself upon the adventure? a plentiful harvest, that afforded no tillage to the soil? No, Dii laboribus omnia vendunt, was a proverb amongst the heathen; all the blessings we have are from God, yet obtained only by labour, and pains, in the use of the means. The sluggard (says Solomon) shall be clothed with rags. And he that will not work must not eat, says the Apostle, 2. Thes. 3.10. so for spiritual things, he that seeks not to God in the prescribed way of his worship, can expect nothing but the rags and famine of spiritual poverty to betid him.  
Secondly, it shows the happy issue and event of all holy endeavours. In the things of this world, a man may seek with much diligence and never obtain; a man may go to the Physician expecting health, but find death; to the Lawyer for justice, but find oppression, and wrong; to his friend for acceptance, like Joseph to his brethren, but find enmity and malice: But the Lord is nigh unto them that call upon him, all them that call upon him faithfully; the gate of heaven ever stands open to such seekers, they may go with boldness to the throne of grace; God's ear is never weary of hearing their suits, like welcome favourites their petitions shall be granted. And therefore in the third place, let it be an encouragement to us (as we desire to prosper in the things of God) so to seek unto him for the same; They that know thy name, will put their trust in thee, Psal. 9 10. why? Thou Lord never failest them that seek thee.  
And thus we come to the last particular in my text, & that is the party interessed in this happiness, and that is set down indefinitely and without limitation, Whose findeth, etc. whence you may note,  
¶ The equality and indifferency of God's acceptance to all sorts and conditions of people.  
As it is not honours, preferments, greatness, on the one side that commends us to God's favour: so on the other it is not afflictions, wants, necessities, outward baseness, that makes us more despicable in his sight, whether we be high, or low, rich, or poor, it matters not, Jew, or Gentile, Scythian, Barbarian, bond, and free, are all one in Christ Jesus.  
And therefore in the first place, let not great men pride themselves in the things of this life, these are but common blessings, argue only God's general goodness, not his especial mercy; It is not a man of quality (quatenus talis) because he is thus, and thus endowed, that finds these treasures, but man, precisely man, barely considered, without any respect had to these outward endowments; And therefore, Let not the wise man glory in his wisdom, nor the rich man, etc.  
The consideration hereof in the second place, may encourage poor men to seek after God, and to devote themselves to his service; Art thou base and contemptible in the eyes of the world? it matters not, thou mayest be a vessel of honour, an hair of life; as well as the greatest Emperor, or Monarch in the world, yea, in seeking the Lord Jesus Christ, this uncreated wisdom of God, thou as well as any other mayest find him, and in him Life; It's entailed to none, but left for all seekers in general; Whoso findeth me, findeth life. And thus I have done with my text,   

Courteous Reader.  
TO satisfy the desires of some that requested the same, I have (not without some reluctant backwardness) annexed this ensuing exhortation delivered at the enterrement of the deceased Lady, whose death occasioned this Sermon. The Hebrew word for a grave or sepulchre is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to ask, require, or expect, to intimate peradventure how the grave with its open, inhiant mouth, seems to invite passengers to its entertainment. True it is, we cannot long withstand its summons, not long frustrate its expectation, all of us (how soon we know not) must take up our lodgings there, and make our beds in the dark; and therefore in all holy foresight of the same, it behoves us to fit, and prepare ourselves for such a change, to this purpose, if these short directions, may any way avail thee, (howsoever I hazard myself upon thy censure) I shall not repent the tender of them to thy view.  
There is no estate nor condition of men, or women whatsoever, or howsoever qualified, that can secure themselves from the power of death▪ no, be they what they will be, sooner or later they must be going, they must all to their long home. This is a theme that the Prophet Isaiah must proclaim, yea because mortality 〈◊〉 ● dull of hearing, he must cry it out, as you see, Isaiah 40.6. All flesh is grass, and the grace, etc. as if he should say, Art thou strong and lusty as an Eagle? Are thy breasts full of milk, (as Job speaks) thy bones full of marrow? let thy flesh be what it will, it is but grass, and must whither. Hast thou all the endowments of nature, all the ornaments of education, dexterity of wit, solidity of judgement, strength of memory, readiness of expression, or the like, together with the abundance of these outward blessings? why, all this is but a flower, and must fade; this we may demonstrate from all the generations that in the several ages of the world, have been before us; what is become of them all? what ●s become of the Giants before the flood? of Abraham, Isaac, Ja●ob, and the blessed Patriarches, before the law? of all those mul●itudes, and many thousands that came out of Egypt? of all those innumerable millions that have lived since their days? as the Prophet Zachary propounds the quere, Zaob. 1.6. Your fathers where are they, and do the Prophets live for ever? No, they do not; no there is a statute law against us all, Statutum est; It is appointed for all men once to die, Heb. 9.27. Let Solomon be wise, Samson strong, Absolom beautiful, all avails not. An instance hereof to this purpose we have in this present spectacle of mortality; what variety of blessings in a most plentiful and liberal measure did God bestow upon her? here was Bona corporis, a firm and healthful constitution of body; Bona animae, all intellectual abilities and endowments; Bona fortunae, estate and means answerable to her rank and quality; And together with all these how did God bless her in such an husband that all honoured Sir John Read? in such a kindred and alliance? in such an offspring? such children and children children? how did God exalt her in making her such a mother? such a Grand mother? to afford her such branches from herself, so lovely, so fair and flourishing? to have such an issue so accomplished, so demeaned, so ordered both towards God and man? what a comfort she felt in this particular (verifying that of Solomon, Prov. 10.1.) she lately in her sickness acknowledged, and that with all thankfulness. To these I might add the splendour of her virtues, which with an humble reverend silence, I choose rather to leave to the ingenuous approbation of others judgements, then by the scant and imperfect expressions of my weak Rhetoric to impair. What a sweet and grateful influence these diffusive virtues had upon you according to you several occasions and wants, I need not tell you; what mean these sad looks? these dejected countenances? these overflowing eyes? the crowded press of this present auditory? every one (to speak in the phrase of Job) having his harp turned into mourning and his Organ into the voice of them that weep? In all these you show how you prized her, how precious she was unto you, what an estimate you set upon her deserts: but now in the approach of death, all these sweet mercies, all these fair and rich enjoyments, all her acceptance and grace in the world could not purchase for her (beyond her appointed time) the least minute to her further abode. True it is, this is a common point, a granted truth, there is none so foolish as to deny it; but as known and common as it is, let me ask you, who ponders it? who considers it in his heart? who fits and prepares himself accordingly? It was said of Ephraim, that he had grey hairs here and there, and knew not of them, Hos. 7.9. Is it not so with ourselves? let the signs and symptoms of mortality be apparent, are we not utterly heedless and forgetful of them? true it is, whilst the sound of a passing bell is in our ears, whilst the mourners are abroad in the streets, whilst we are within the audience of a funeral sermon, oh then we are touched with some passionate meditations, and thoughts, such as these; oh the sting of death, oh the severity of God's tribunal, the strictness of the account, oh the depth of hell, oh that I could make my peace with God, that it might go well with me in my latter end. But when these visible signs, these sensible objects are no sooner removed, but we are still the same we were before; just like the doves and daws in the steeple, in the beginning of a peal, they seem in a kind of an affright to betake themselves to their wings, and fly aloft, but presently the bells are no sooner ceased, but they return again to their holes, and are as secure as ever they were before. But oh that God's people were wise, that they would consider their latter end. It is the saying of Augustine, utinam in quovis loco de gehenna diceretur, in gehenuam prohiberet incidisse: I would men were ever talking of hell, it would be a means to keep them from it; so for death, the more serious we are in the thoughts of it, the more safe from the danger of it; and therefore with Joseph of Arimathea, let us make our sepulchers in our gardens, be employed in the meditations of death at all times, even amongst our chiefest delights; And that we may prosper in the thoughts of it, let me commend unto you these particulars. First, dispatch and hasten thy repentance; Non bonum est in eo statu vivere, in quo non est tutum mori. Dost thou live in a state of sin, uncleanness, wantonness profaneness & c? why, think with thyself, wouldst thou die in such a condition? hath not the Lord denounced it, that the unrighteous shall never enter the kingdom of heaven? why, then if thou wouldst fit thyself for death, thou must purge thy conscience from dead works, crucify the flesh, with the corruptions and lusts of it. Secondly, thou must set thyself about the performance of all holy daties, thou must do that good which may be for good to thy soul for the future. The time of my departure is at hand, (faies the Apostle) what then? doth not the Apostle tremble? no, the consideration of his life past supports him, I have fought the good fight, etc. Thirdly; thou must study to be built up in him, who is The Lord our righteousness, dost thou rest upon inferior things? thou shalt be as the heath in the wilderness, and shalt not see when good comes; but if thou rest upon Christ; as the main foundation-stone, thou shalt not be confounded, Isaiah 28, 16. Lastly, go unto God in prayer, that he would help thee, and further thee in this thy preparation; O teach us to number our days, etc. we cannot number them rightly, except God help us; and therefore in the title of that Psalm, you have it styled by the name of a prayer, A prayer of Moses the man of God; to show how we should be affected in thoughts, as likewise that it is God only that enables us in the the same. And herein we must take heed to set upon these, and the like preparations speedily, and without delay; Hoc momentum est unde pendet aeternitas, the time of this life is but a moment, but such a moment, as hath all eternity depending upon it. It is related of Caesar Borgia, that he spoke it upon his death bed, that he had studied to prevent all inconveniences that might betid him, but death; but as for that he did not think it had been so near him; let not his case be thine, but rather let thy resolution conspire with Jobs, to wait all the days of thine appointed time till thy change come. I conclude all with that of St. John, Revel. 20.6. Blessed, and holy is he, that hath part in the first resurrection, on such the second death hath no power.  
FINIS.