IN the former Chapter, The Coherence. the Wiſe Man had been ſhewing 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 ſheweth 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 pretious 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, than 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 then the day of ones birth; ſome might object: What goodneſſe 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 happineſſe in this, to exerciſe a mans thoughts about mournful objects; Yes (ſaith he) it is better to go to the houſe of mourning, then to the houſe of feaſting, for the living will lay it to his heart. And upon this he ſpendeth ſome time, becauſe naturally we are exceeding backward, to beleeve that it is good for a man to be mourning upon earth.

Others make the dependance of the words thus; That Solomon having before ſhewed the vanity of riches, he doth in the ſix former verſes of this Chapter, prefer even death it ſelfe, before wealth and abundance. And he ſheweth 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 then feaſting. And becauſe it ſeemeth a Parradox to every natural man, he cometh to confirm and prove it.

By the Effects. In the third verſe; Sorrow is better then laughter, for by the ſadneſſe 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 fooles. In the fourth verſe: the heart of fooles, 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 then 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 ſeverall men as handle this book, do ſeverally connect and joyn the words together, according to their own conceits and opinions of them.

It is evident, The meaning of the words. 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 of freinds. And he ſaith of that mourning, that it is better then 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 ſhew 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 it ſelfe into a point at laſt, and all time reſolveth it ſelf at laſt into an inſtant. A Privative end, and that is that that cauſeth a ceſſation of beeing, that is the end of action, wherein all the work, and invention, and enterprizes 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 then a bare konwing, 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 layed thoſe ſayings to heart; and ſo Iacob, he layed 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 ſumme 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 himſelfe in thoſe worldly pleaſures, and ſenſual delights, wherein for the moſt part men ſpend their lives. The reaſon is, becauſe their is ſome benefit that ariſeth thereby to the inward man, ſome advantage gained to the ſoule: whereas by the other, there is none at all, there is much hinderance and hurt, but no furtherance and benefit.

The words then you ſee conſiſt of a Propoſition; The deviſion of the words. And a proof or confirmation of that Propoſition.

The Propoſition. It is better to go to the houſe of mourning, then to go to the houſe of feaſting.

The confirmation or proofe 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; Obſervat. 1. The death of others, is a juſt occaſion of Mourning. That the Death of men, with whom we live, is a juſt occaſion of mourning to ſome.

The holy Ghoſt would not have deſcribed the houſe wherin a man dies in this manner, if their 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 cuſtome 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, Gen. 23.2. the text ſaith that Abraham came to mourn for Sarah, & to weep for her. And Eſau, when he ſpeaks of the death of his father Iſaac, he calleth the time of his death, Gen. 27.41. the time of mourning, the dayes of mourning for my father are at hand. Gen. 50.10 2. Sam. 25.1. So Ioſeph when his father was dead, it is ſaid that he mourned for his father ſeven dayes. When Samuel was dead, all the Iſraelites were gathered together and lamented him. When Ioſiah was dead, there was ſuch a great lamentation for him, Zach. 12.10. that it became a pattern of exceſſive mourning; In that day there ſhall be a great mourning in Ieruſalem, as the mourning of Hadadrimmon in the valley of Megiddon. Our Saviour Chriſt, when he looked upon Lazarus, he wept, becauſe he was dead. John. 11. And thoſe Epheſians, this was it that broke their hearts, they ſorrowed moſt of all for the words which S. Paul ſpake, Act. 20.38. that they ſhould ſee his face no more.

I need not ſtand upon the proof of the point. Reaſ. 1. There is great reaſon for it, firſt if we reſpect men in their uſefulneſſe to others. There is no man but is of ſome uſe: and ſo farre as a man is uſeful to another, there is juſt ground of mourning, for the loſſe 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 goverment. And as there is more uſefulneſſe, ſo there is more cauſe of mourning, as we ſee in the death of Samuel, and Ioſiah, and others.

Secondly, Reaſ. 2. becauſe when thoſe that are uſeful, are taken away, a man ſeeth ſome effects partly of his own guilt, and partly of Gods 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 mannage 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 exceſſe 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, Ier. 5.3. it is a thing that the Lord looks for: Thou haſt ſmitten them, and they have not grieved. When God takes away any that are uſefull 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 mourne, and grieve for it.

I briefly note this (for I intend not to ſtand upon it) againſt that Stoicall Apethy, Ʋſe. 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 vertue 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. Object. We are bid to mortifie our earthly affections; and if we muſt mortifie our affections, we muſt mortifie all our affections, that of ſorrow, as well as anger, and the like.

I anſwer briefly. Anſw. The Scripture indeed biddeth us mortifie our affections, but it doth not bid us take away our affections : it biddeth us only mortifie, and purge out the corruption of our affections. A twofold diſtempe In mens affections. 1.2. Now there is a twofold corruption, and diſtemper in the affections of men. The firſt is, when they are miſplaced, and ſetupon wrong objects: ſo we mourn for that we ſhould rejoyce in, or we rejoyce in that we ſhould mourn for. Secondly, when they are either exceſſive or defective: either we over-do, or we do not, either not at all, or not in that proportion, and meaſure that we ſhould. Thus, when we over-grieve for worldly croſſes, and too little for ſin; too much for the loſſe of earthly friends and too little for the loſſe of Gods 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 exceſſe: that the Apoſtle ſpeakes of, when he exhorts them, 1 Theſe. 4.13. not to mourn as men without hope: whether he ſpake 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 ſhew they had to mourn, which the Lord forbad the people of Iſrael to do: Deut. 14. or whether (as indeed it is) becauſe they did not reſtrain inwardly, and bridle the exorbitant exceſſe 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 neer God cometh to you, and what uſe God would have you make of every particular tryal 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 paſſe this, intending not to inſiſt upon it, only by occaſion, becauſe Solomom makes the place where any die, the houſe of morning.

We come now to the proof of the point, why going to the houſe of morning, taking theſe occaſions to affect our hearts, is better then to go to the houſe of feaſting, then to take occaſions of delighting our ſelves 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 varie from them at all. Death is the end of all men.

Death is that which every man muſt expect, Death the end of all men. to be the end of 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 the third, Iob 3.14. from the fourteenth verſe, to the 20. Verſe of that Chapter, Job ſheweth there how Death is the End of all men he beginneth with the Kings and Counſellers 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? Zach. 1.5. and the Prophets, do they live for ever? That is, look to all your fore-fathers, 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 Propheſie (which indeed is the principall thing here intended) all theſe Ancient perſons they are dead; or as S. Peter ſpeaks, of thoſe that were diſobedient in the dayes 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; Reaſ. 1. In regard of Gods decree. Firſt in regard of Gods decree. It is that 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 reverſt. It is appointed to all men once to die, Heb. 9.17.

Secondly, Reaſ. 2. In regard of the matter whereof men are made. Iob 13 12. in regard of that matter whereof all men are made, of earth: Duſt thou art, and to duſt thou ſhalt return, Your remembrances (ſaith Job) are like unto aſhes, & your bodies, to bodyes of clay. How eaſie is it for the wind to blow away aſhes? for a potter to break in pieces a veſſel of clay? ſo eaſie it is to put an end to the memories and bodies of men, they are but aſhes and clay.

Thirdly, Reaſ. 3. In regard every man in him, hath the cauſe of death. in regard that every man hath in him, that that is the cauſe of Death: ſin. It is that that is as poiſon in the ſpirits, and as rottenneſſe in the bones. Sin brought in Death, and Death ſeizes upon all men; it conſumeth all men from the very beginning by degrees. Shew me a man without ſin: without it either in the committing of it, or without it in the guilt of it, you may then ſhew 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 guiltie of our ſins, Death ſeized upon him.

So then. Look to Gods 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 Gods decree, or bring a man that is not made of ſuch a mouldring matter, or produce, and ſhew a man that hath no ſin in him: then you may ſhew 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; Object. Heb 11.5. We find ſome men that did not die. It is ſaid of Enoch, that he was tranſlated, that he ſhould not ſee death, Heb, 11.5. And of Elijah, 2 King. 2.11. that he went up by a whirle-wind into heaven in a chariot of fire, 2 Kings 2.11. Theſe men did not die.

To this, Anſw. I anſwer briefly. Particular and extraordinary examples, do not fruſtrate general rules: God may ſometimes diſpence 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 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 twinckling of an eye? there ſhall be a ſudden, and almoſt undiſcernable, unperceivable change, which ſhall be to them inſtead of death.

But it will be objected further. Object. There is a promiſe made in Joh. 11. That thoſe that believe ſhall never die.

To this I anſwer with that common diſtinction; Anſwer. There is a twofold death, which the Scripture calleth, the firſt and the ſecond death: The firſt death, is the death of the body, that ariſeth from a diſ-junction, and ſeparation of the body from the ſoule; And there ie a ſecond death, that ariſeth from the diſ-junction, and ſeparation of the ſoule 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 ſoule, and yet not his ſoul ſeparated from God, nor himſelfe from Chriſt. Rom. 8.28. Who ſhall ſeparate us from the love of God in Chriſt? neither life nor death, nor principalities nor powers, &c. Death you ſee ſhall not be able to ſeparate us from God: it cannot ſeparate the ſoule: 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, Matt. 22. Mat. 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 vertue 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 ſoule ſeparated from God; though they die in the firſt ſenſe, that is, to have their bodies ſeparated from the ſoule. 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 widdow 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 diſ-joyned 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 ſaid of Abraham, ſo it may be ſaid of all Gods ſervants, they die not properly, but remain ſtill in union with God, and with Chriſt: with God through Chriſt, they are Chriſts, and therefore Gods in him, and therefore they die not. Look what the ſoule 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 intend to ſtand upon.

Is it ſo then, Ʋſe 1. Make account of it for our ſelves. that Death is the end of all men. Let us make account of it for our ſelves. 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 leſſe regarded, and leſſe 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 prophane in the world will yeeld 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 mans own particular caſe, and bring it home to a mans 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 breath, 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 our ſelves. 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 our ſelves, that the ſame thing muſt be ſaid of us, that is ſaid of all men; The benefit of the particular application of death to a mans ſelfe. All men 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 into the world? what bringeth death upon us? Sin. By one man ſin entered into the world, and death by ſin, and ſo death paſſed upon all men, 1. Sin will be made more odious. Rom. 5.11. for that all have finned. 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 infections diſeaſe, that is mortall 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 man-kind, and will bring it upon thee. When doth the creature forfeit his beeing 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 beeing for himſelf, I have forfeited my beeing, when I glorifie 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 imploy them in Gods ſervice, to Gods 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 beeing for himſelf, he preſerveth the creature in beeing for himſelfe, when the creature therefore ſinneth it forfeiteth its life and beeing to the Creator. This makes ſin odious.

Secondly, 2. The truth and juſtice of God will bee the more acknowledged. this is it, that declareth the wonderful juſtice, and 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 beleeve 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 man-kind upon the ſin of Adam: he will declare it in every thing elſe, in every promiſe, in every threatning, in every paſſage of his word: let us give him the glory of his truth, as we find it in this.

Thirdly, 3. Death will be the b 〈◊〉 prepared for Job 14.14.5 it is advantagious very much for our ſelves, as a 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 my ſelf 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 dayes of my appointed time, I will wait till my change ſhall come. I make account a great change ſhall 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 dayes: 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 Eleazer, that he gave his counſel and advice, 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, 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, Three things wherein here is o •… a particular application of •… h to a man. to account of every day, as that which may be the day of our change, and ſo to carry our ſelves 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 day, labour to mortifie ſin this day, as if thou ſhouldeſt have no more dayes to mortifie it in, take heed of ſinning now as if thou ſhouldeſt die now. 1. In matter of ſinning. Acts 5. Some we ſee have been taken away in the very act of ſin: Ananias and Saphirah were taken away in the very act of ſinning, when they were telling a lie to the Apoſtle they died: Zimri and Cosbie were ſlain in the very act of uncleanneſſe: 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 as well as theirs, if I be found in ſin. That is the firſt.

Secondly, 2. In redeeming of the time of life: bring it home to this particular alſo, in another caſe, 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 mans ſelf, be careful therefore (I ſay) to mannage thoſe opportunities, and advantages of time, ſo that you may glorifie God: Whether you eat or drink, 1 Cor. 10.35 or what ſoever you do, do all to the glory of God. Which way ſoever you may moſt advance Gods glory, and pormote his worſhip, which way ſoever ye may promote the cauſe of God; drawing men to God, and incouraging them in the wayes of God; which way ſoever you may be uſeful, employ your ſelf 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, Heb. 3 13. Gal. 6.10. wherein men may do good to men, Exhort one another while it is called to day, and while you have 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 mortifie 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 mannage 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, 3. In the manner of our converſation. in the manner of your converſation, conſider the time that you have to do every thing in. Will a man be found idleing in the market-place, 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 doe, 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 pefunctorily, and careleſly? 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 mans ſelfe, 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 mans life.

To conclude. Ʋſe 1: In reſpect of the death of others. In the laſt place; This point is of uſe to us, alſo 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 condition of all men, it ſhould not be too grievous, 1. To moderate our mourning for the death of others. not too doleful to any man. We would not have our freinds to be in another condition in their birth then others, we would not have them have more fingers, or more members then a man, and would we have them have more dayes? Let this ſerve as a brief touch upon that.

Secondly, 2. To improve he life of others. it teacheth us to make good uſe of our fellowſhip 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 loſſe of our freinds, the guilt upon a mans 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 freinds eaſie, 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 alwayes hardned themſelves againſt his miniſtry before? Think with your ſelves ſeriouſly, here is ſuch a Miniſter, ſuch a Chriſtian freind, that husband and wife, that parent and child, a time of parting will come; let us make it eaſie now, by making good uſe of one another while we live, that when freinds are took away, we may have cauſe to thank God, that we have had communion, and confort 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 mèn; he ſhall lay the death of all men to heart.

The point I obſerve from hence is thus much. It is the dutie of thoſe that live, Obſervat. 3. It is the duty of the living. to lay to heart the death of others. to lay to heart the death of others.

That is, ſeriouſly ro 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, Reaſ. 1.1. God is glorified hy it. in reſpect of the glory that cometh to God.

Secondly, in reſpect of the good that cometh to our ſelves by it. Firſt, God is glorified by this, when we lay to heart the death of others: there is a diſhonour to God to ſlight any of his actions: this is one of Gods works in the world, the death of men: this is a thing wherein Gods 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 leſſe 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 propheſie in Pſal. 28.5. Pſal. 28.5. wiſheth a curſe upon ungodly men, and for this reaſon among the reſt, becauſe they conſider not the operation of his hands: this is that that puts men into a curſt 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 wiſdome, and of his truth, of his power, of his juſtice, of his mercy, of his ſoveraignty and dominion, and Lordſhip over the whole earth, when we labour to draw to a particular uſe to our ſelves, 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, Reaſ. 2. Our ſelves are benefited by it. as their is reaſon that we ſhould take to heart the death of others, in reſpect of the glory that cometh to God thereby: ſo in reſpect of our ſelves alſo, much benefit cometh to our ſelves, 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.

Firſt, 1. Thereby we come to ſee the certainty of death. therein we ſee the certainty of death: For now we have not only the word of God that tels us that we ſhall die, but the 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 glaſſe, there is repreſented to him his own ſtate: what we are, they were once: the time was that they converſt with men as we do, that they ſpake for Gods 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 mens drowſineſſe, and to quicken up mens dulneſſe to a ſerious conſideration of that that is ſo uſefull to themſelves. A man would wonder, that in the Wilderneſſe, 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 dayes, that we may apply our hearts to wiſdome: 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 Citie, and kill thouſands in our ſtreets, yet when ſo many died, what ſecurity was there even among thoſe that lived? in ſo much that after awhile the ſickneſſe grew common, and uſual, and ſo, unregarded. Have we not need then as much as ever Moſes had in the Wilderneſſe, to crie to God, to teach us to number our dayes, that we may apply our hearts to wiſdome? 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 joyn our prayers with them too, that we may be ſtirred up to a ſerious application of it to our ſelves. 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, 2. Thereby we come to ſee the nature of death. The proper worke of death. therein alſo we ſee the nature of death, what the 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 diſ-unite, to ſeparate, to diſ-joyn things: here you have the ſoul ſeparated from the body: the eſtate ſeparated from the man; the man ſeparated from his friends, and all by Death. Firſt (I ſay) ye have the body ſeparated from the ſoul: and this is a uſeful conſideration. The ſoul and the body, while they keep together in a man, 1. To ſeparate the body from the ſoule. 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 errours, 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 doe not dream, do not thing of a time of ſeparation, of a time of diſ-junction, of a time of parting theſe two. All the work of a mans 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 joyne now in ſin: after there ſeparation, there ſhall come a time, when they ſhall be joyned in puniſhment: if they joyn 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 joyned in glory and happineſſe. 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, &c. that both body and ſoul may be made bleſſed in an eternall conjunction together after death, and in an everlaſting union in the ſight of God.

Secondly, 2. To ſeparate a man from his eſtate. Death makes a ſeparation between a man, and all 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 mans, they ſhall be ſome bodies elſe, they ſhall be taken from thee. How neceſſary is this conſideration, to take off mens 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 buſineſſe 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 Gods 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 & imploying 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 & ſouls, themſelves and their eſtates, while they are yet joyned together.

Thirdly, 3. To ſeparate a man from his friends. Death doth not only part a mans body and ſoul, a mans ſelf and his wealth, but it parteth a man from his friends, from all his worldly accquaintance, from all thoſe that he took delight in upon earth: Death makes a ſeparation between husband and wife: ſee it in Abraham and Sarah, though Abraham loved Sarah dearely, Gen. 23. yet Death parted them, Let me have a place to 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 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, 2 Sam. 1. •… . that were ſo knit together in their love, that 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 wordly friends, and how to moderate our ſelves 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 advice the Apoſtle giveth, 1 Cor. 7.19. 1 Cor. 7.19. the time is ſhort (ſaith he) therefore let thoſe that marry, be as if they married not: and they that rejoyce, as though they rejoyced 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 ſhortneſſe of enjoying theſe things: when he looks upon theſe things, as things that he ſhall enjoy alwayes. 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, & be laid in the duſt: theſe friends that ſeem now to have ſome pleaſure, and delight in them, yet I muſt die, and be took from them: this eſtate and wealth, that now I ſet ſo much price upon, I muſt die, and death will part me and it. So I ſay, look upon every thing as ſeparable from us.

Moderate your affections likewiſe to them. Uſe them onely 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 Sathan beſotteth, and befooleth men. They ſtrive, and labour to compaſſe many worldly things, as if their happineſſe 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 mannaging 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 our ſelves, 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, 3. Thereby we come toſee the end, and cauſe of death. that will be matter of profit, and benefit to thoſe that live, and 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 apparant 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 Lyon met him in the way and ſlew him. So thoſe Corinths, that did eat and drink unworthily in the Lords Supper, though they were ſuch as were ſaved after, yet nevertheleſſe 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 your ſelves the ſame warth, 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 udworthy of them: A mercy to themſelves, that they are took 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 fathers houſe, 1 Kings 14.13 becauſe there was found ſome good thing in him toward the Lord. So it was to Joſiah, 2 Chro. 34.18. He ſhould be gathered to his fathers in peace, and his eyes ſhould not ſee all that evill which the Lord would bring upon Jeruſalem, and upon the inhabitants thereof.

An act of judgement to others. Iſa. 57.1. Righteous and merciful men are taken away, and no man 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 weakned, when thoſe that are righteous, and merciful men; when thoſe that ſtand in the gap, and uſe their endeavours to prevent judgments, 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, Ezek. 9.4, 5. preſently the Lord rained down fire and brimſtone upon Sodom and Gomorrah. Aſſoon as ever the mourners are marked, preſently cometh the deſtroying Angel upon the reſt.

Beloved, when we ſee thoſe that are mourners for the evils of the times, and places where they live look away, we ſhould lay it to heart, and conſider it as a ſign of Gods 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 fulneſſe of the Gentiles is come in, and the nation of the Jewes added, then the world ſhall he 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 enemie upon Jeruſalem: when God drawes out his own people, preſently cometh judgement upon the reſt. It is good to obſerve Gods 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 judgments that are haſtning.

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 ſhewing of them forth in his works. When men can ſee the wiſedome, the juſtice, the power, the mercy, the truth, the ſoveraignty of God, and all in the death of others, then they glorifie God in taking to heart the death of others.

You ſee likewiſe what good cometh to a mans 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 ſtaies whereupon his heart reſted too much on earth, in the dayes 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: ſometimes 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 Gods 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 our ſelves. Ʋſe 1: For reproof. of the generall neglect of this duty. In 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 indure 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 too melancholly thoughts. Yea, but in the mean time it is thy folly, thy want of wiſedome. He that was guided by the ſpirit of wiſedome, and had now bought ſome wiſdome at a deare rate, by woeful experience of his former follies; he now ſeeth that it was farre 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 mans ſelfe in the pleaſures of the world, and to give liberty to a mans ſelfe to all manner of delights.

But (I ſay) I wiſh that this were their fault onely, 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 Wilderneſſe, where they ſaw ſo many die before them, that God would give them wiſdom to number their dayes. And Miniſters have ſtill the ſame cauſe to pray for the people, and Chriſtians to pray one for another, that God would give them wiſdome 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 thy ſelf? 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 thy ſelfe, as thou oughteſt to do? This is an act of wiſdome, This is that we call due conſideration, when the ſoul reflects upon it ſelf; 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 ſtrait with God. When thou accompanieſt another to the grave, doſt thou conclude thus with thy ſelf, the very next time that any death is ſpoken of, it may be mine, or as Saint Peter ſpeaks to Saphirah 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 reaſon of all that worldly-mindedneſſe, of all that earneſtneſſe, and invention, to gain the favour of men by indirect means, this is the reaſon of all that immoderate care about our buſineſſe with the neglect of our ſouls, this is the reaſon of all that carnal ſecurity, of all that forgetfulneſſe of God, and the account that ſhall be made at the day of Judgment, this is the reaſon of the unfruitfulneſſe 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 profeſſe 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, paſſe away their time in ſuch unprofitableneſſe, and unfruitfulneſſe as they do, if they did ſeriouſly conſider, and lay to heart, the death of others before them.

Again ſecondly; Ʋſe 2. For reproof. As it condemnes the general neglect that is 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,

That is, 1. Of the exceſs of ſorrow for dead freinds. firſt, when men with too much fondneſſe, and with too great exceſſe and diſtemper of affection, look upon their dead friends, as if God could never repair the loſſe, 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 Abſalom, my ſon, my ſon, would God I had died for thee. What is all this, but to look on freinds, rather as Gods then men, as if all ſufficiency were included in them only? Men look on their freinds, as Micah did upon his Idol, when they had bereaved him of it, they took away all his comfort and quiet, You have taken away my Gods (ſaith he) and what have I more? Judg. 8.24. or as Laban, that when his Idols were ſtoln away, his heart was dead, he could not ſtay in his houſe, Gen 31.30. he could not enjoy himſelfe, wherefore have you ſtollen away my Gods? ſaith he. So, I ſay, men look on their dead freinds as they ſhould look upon the Creatour, 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 freinds ſo unprofitable to you when they live, becauſe you idolize them, you advance them above God.

This is the reaſon alſo, why you are ſo unable to bear the loſſe 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 freinds, to mourn as men without hope.

Secondly, 2. Of the raſh cenſuring of the manner of others death. there is a taking to heart, and conſidering of the 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, then they conclude, certainly there is ſome apparent token of Gods judgment on ſuch a one. If they ſee another die, with ſome extremity of torment, and vehement pains, certainly there is ſome apparent evidence of Gods wrath upon this man. If they ſee another in ſome great and violent tentation, ſtrugling againſt many tentations, they conclude preſently, certainly ſuch are in a worſer caſe then 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 dwelt in Jeruſalem? Luke 13.4. Eccleſ. 9.2. Or rather as 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 judgment, to judge wiſely of the death of others, take heed of condemning the generation of the juſt.

But rather, Ʋſe 3. For Inſtruction, in the laſt place. Make this uſe of the death of every one. Doth ſuch a man die by an ordinary ſickneſſe, having his underſtanding, and memory continued to the end? Doth ſuch a man die in inward peace and comfort, with cleare and evident apprehenſions of Gods love, Luke 2.29. ſo that he can with Simeon ſay, Lord now letteſt thou thy ſervant depart in peace? What uſe ſhouldeſt thou that liveſt make of this now? Certainly, let the ſweetneſſe of their death, make thee in love with the goodneſſe 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 diſquietneſſe of ſpirit in their death? Sometimes ſo overcome with the violence of the diſeaſe, as that (it may be) they ſpeak impertinently and idely, it may be ſinfully? What uſe ſhouldeſt thou make of this now? Certainly let the terribleneſs of the example of ſuch a mans death, let it be a terrour to thee, and a means to ſtir thee up to more carefulneſſe 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 ſoule, or enliven thee by the inward motions of his Spirit, embrace thoſe opportunities, and ſeaſons of grace, leſt God ſmite thee with an everlaſting deadneſſe. Again, hath God cauſed the light of his countenance to ſhine upon thy heart? Doth he offer a gracious meſſage of peace to thy ſoule? Doth he ſpeak peace at any time by the miniſtery of his Word? Imbrace thoſe offers, yeeld to thoſe conditions of peace, leſt thou be deprived of peace at the end. Againe, hath GOD given thee any ſtrength over temptations? Haſt thou prevailed over the aſſaults of Sathan, and other of thy enemies? Hath he made thee a conquerour? take heed how thou inſnareſt thy ſelfe againe, how thou inthralleſt thy ſelf in yeelding to Sathans yoke, leſt he buffet thee by him in a worſe manner at thy end.

Thus (I ſay) thou canſt ſee nothing befal any of Gods ſervants in their death, or in the manner of their death, whether in 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 buſineſſe 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 ſoule. 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 holineſſe, of a wiſe and upright carrirge in her wayes: 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 perſwaded of her happineſſe now. Would you then have the ſame happineſſe after? take the ſame courſe that ſhe did, be much in prayer, and dependance upon the ordinances, and in fellowſhip with the ſervants of God; be profitable in doing good, profitable in receiving good: mannage 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 ſhall be only a paſſage for you to Eternal life.

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 Chriſts 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 eaſie trouble, but ſuch as kept them as in bondage.

The words (you ſee) are eaſie; There are two points that ariſe from them.

Firſt, that Gods children, thoſe for whom Chriſt died, are many times hold ſtrongly under the fear of death.

Secondly, that Chriſt by his death freeth them from thoſe fears.

I ſhall onely inſiſt at this time principally on the firſt; Obſervat. Gods children are ſubject to the fear of death. That Gods own children, the Children that were partakers of fleſh and bloud (it is taken either for the humane nature, or the infirmities of that nature) even theſe children were held under the feare of death.

I will ſhew 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, The outward cauſes of the fear of death. and ſo the fear ariſeth from God, an act of his providence upon his children.

Or from Sathan, a work of his malice. Theſe are the cauſes from without.

For the firſt, 1. God. God in his providence, and that in his ſpecial and 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 feare of death, and this he doth for ſpecial good ends.

The firſt is, To humble his children. to humble them.

Adam as ſoon as he had ſinned againſt God, as his fall was by pride (he would have had a higher condition then 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 ſheweth 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, Pſal. 9.20. he prayeth, Put them in fear, that they may know that they are but men: He doth not onely 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 beeing, 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, 2. Cor 12. yet he ſtandeth in need of ſomething to humble him, therefore the meſſenger of Sathan 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 intend 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, To ſtrengthen their. faith. God aymeth at the ſtrengthening of faith in his ſervants. 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: 2 Cor. 1.9, 10. we received (ſaith he) the ſentence of death, that we might not turſt in our ſelves, but in him that raiſeth us up from the dead. He doth not onely 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 feare: 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 eternal happy: therefore we were taught (ſaith he) not to truſt in our ſelves; if a man truſt any, he might truſt himſelfe firſt; yea, but we are dying, and cannot enjoy our ſelves long, therefore we truſt in him that raiſeth us up from the dead.

Thirdly, To encreaſe their watchfulneſſe. another end that God aymeth at, in holding his ſervants, 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, Mat. 25. the one of 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 alwayes to keep their watch, with oyle 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: 2 Pet. 3.1 1. Since (ſaith he) that all theſe things muſt be diſſolved, what manner of perſons ought we to be in all holy converſation and godlineſſe, looking for, and haſtning 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 alwayes 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 watchfulneſſe and holineſſe, in a godly courſe of life.

Fourthly, To prepare them for death. God doth it, that by the fear of Death they may 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 thim, not onely to have thoughts of it, but fear of it; fear (you know) is an affection, that quickneth a man to action, keeps him to a conſtant obſerving of God. 2 Chro. 20.3. Jehoſaphat, when God did not onely bring a multitude of enemies upon him, but 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 awork 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 wearineſſe, the divel takes advantage to caſt them off from all comfort, ſo that at the leaſt we 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, Gods act, and for what reaſons he keepeth his ſervants in this bondage of the fear of death.

Again ſecondly, 2. Sathan. another cauſe from without, is from the malice of Sathan. His main aim is, to keep men from a Chriſtian courſe altogether: if that cannot be done; his next work is to make men go on as uncomfortably in it, as he can poſſible; 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 beeing) I ſay, becauſe nature moſt abhorreth this; this diſſolution and deſtruction of it ſelf, therefore the ſtriveth to affect them with the fear of death, eſpecially and above all other. I ſay, this is Sathans malice. Saint Paul when he came to Macedonia, that he might do the work of the Lord, with leſſe diligence and comfort, 2 Cor. 7.5. ſaith he, We had fears on every ſide, horrors within, and terrors without: It was Sathans deviſe, that the Apoſtle might do the work of the Lord with leſſe 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 leſſe comfort in a godly life, adorning their profeſſion of religion leſſe, with unchearful walking, becauſe they have been held under the fear of death.

Theſe are the cauſes that are from without.

Secondly, The inward cauſes of the fear of death. 1. Natural. there are ſome cauſes from within, from the ſervants 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 apprehenſion of Death, as a thing contrary to nature: and according to the ſtrength of mens 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, In reſpect of the object it ſelf: death. look upon Death it ſelf, it hath all that in 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 fearful, but diſdained.

And then thirdly, if it be an ill that hath ſtrength in 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, appreheneed 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 Gods ſervants while they live. The apprehenſion of death as an Ill. Firſt, I ſay, they apprehend it as Ill.

Ill is twofold, either that which is contrary to mans will, and ſo it is called Malum triſtitivum; or elſe contrary to mans 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, and break in pieces, that goodly Fabrique, (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 beeing: and this in it ſelf 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 leſſe regard, in a leſſe degree before that: A man would rather part with his wealth, then part with his life, as we ſee in Pſal. 49. A man would give God a ranſome for his ſoul if he could, he would give all his goods to ranſome his life. He would rather be poor then not at all: Nay, a man will part with his eaſe, with his health, rather then with his life: he will be in paine, rather then he will not be: Skin for skin, and all that a man hath, will be give for his life: Nay, Eccleſ. 9.4. a man will part with his credit and eſtimation, rather then with his life, he will rather be diſgraced, then not be: A living dog, is better then a dead lyon; this is the ſpeech of a man naturall: he preferreth a dog that hath life in him, before a Lyon that is dead; he would rather be a mean living man, then a dead Prince.

That is ths firſt thing, men naturally conceive Death, as a thing contrary to nature. So it is a natural Ill.

Secondly, The apprehenſion of death as an ill unavoidable. as a man conceiveth Death an Ill contrary to nature, ſo he apprehendeth it an Ill not eaſily overcome. When Goliah looked on David, on the meanneſſe of his ſtature, and the ſlenderneſſe of his prepartation to fight, he conſidered him as an enemie, but as a weak one, and therefore inſtead of fearing, he diſdained him; Doſt thou come to me as a dog? I will give thy fleſh to the fowles of the heaven, and to the beaſts of the earth, he ſcorned him: But when the Hoſt of Iſrael looked on Goliah, as a mighty enemy, that they could not eaſily reſiſt, much leſſe overcome; the Text ſaith they were full of fear, becauſe of Goliah: 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 Goliah, 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, The apprehenſion of Death as an ill future. he conceiveth it as a thing Future, as an Ill to come. I am yet living and in health, but how ſoon this health may turn to ſickneſſe, and this life to Death, 〈◊〉 know not; this is that that holdeth down the ſpirit under fear. As David ſaid, I ſhall ſall one day by the hand of Saul: one day; ſo ſaith a man that liveth now in the multitude of his buſineſſe, 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 ſaith 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 Gyant that none can overcome, but it overcometh 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, In reſpect of the ſubject; men. the perſon in whom the apprehenſion 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 fancie, and ſo makes a falſe report to the heart, preſenteth things more terrible then 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 humor prevaileth more ſtrongly in the body. So alſo there are ſometimes raiſed up turbulent, and diſquieting, and voilent 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 ſheweth, that when men are affected with the apprehenſion of Death in the worſt ſight and opprehenſion of it, it cauſeth fear and terrour.

Secondly, it cometh in others, and generally in all from weakneſs of nature, which in ſome is more then others, according to their different conſtitutions and educations; ſo the rich many times are more fearful of death then the poor, becauſe they have more to loſe; ſo likewiſe voluptuous perſons, are more fearful of Death, then thoſe that are more temperate, becauſe by voluptuouſneſs they have diſ-joynted, and weakned their ſpirits. So young men many times are more fearful of Death, Judg 8.20. then thoſe that are old, as we ſee in the ſtory, Judg. 8.20. Jether the ſonne 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, Gen. 201 was put to a ſinful ſhift: I thought (ſaith he) the fear of God is not in this place, and they will ſlay me for my wives ſake, therefore I ſaid this is my ſiſter. So Samuel, when God ſent him to anoynt David, 1. Sam 16. he diſcovered this weakneſs, If Saul ſhould know what I am a doing, he will ſlay me; therefore he deſired to have ſome other meſſage, under the colour whereof he might put Saul off. So Peter out of a ſudden apprehenſion of death, and fear of it, he denyed 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, & 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 watch-man 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 Captaines, 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 Wilderneſſe, aſſoon as ever he cometh unto a man and ſeeth 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, 2. Inward cauſes ſinful. there are other cauſes within, that affect men with the fear of death, and thoſe are ſinful cauſes.

Firſt, 1. The want of the fear of God. the want of the fear of God, and as this is leſſe, ſo the fear 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 prophaned 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 joynts ſtill: And ſo Felix, a man that lived without the fear of God, when he heard of judgment, 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 Judgments threatned in part, Deut. 28.65, 66, &c. Deut. 28. Becauſe thou doſt not fear the 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 the firſt thing.

Secondly, 2. In ordinate love of the world. another thing is this, when mens hearts are too much glued to the world, and mark it, according as there is worldly affections, and worldly-mindedneſs in the the hearts of Gods ſervants, ſo the feare 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 freinds when they die once. Iſa. 38.11. Hezekiah complained of that, I ſhall ſee man no more (ſaith he) with the inhabitants of the world. This I ſay, is that that affecteth the heart exceedingly, that they muſt loſe all their freinds, ſpecially when husband and wife muſt part, parents and children muſt part, and familiar and deare 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 mans heart is ſet upon pleaſures below, there is neither love nor hatred in the grave (ſaith Solomon) That is, Eccleſ 9. 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 mens hearts are ſet too much upon theſe things. That is the ſecond reaſon.

There is a third thing, 3. Want of the aſſurance of Gods favour. 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 Jaylor; either it is a Sergeant to take them off their preſent comforrs, or as a Jaylor 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 they ſhall fetch thy ſoul from thee: Luke. 16. they ſhall come to thee as a Sergeant to a Debtour, 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 not to pay, or is unwilling to part with that he hath, ſuch a man cannot indure 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 Jaylor, Mat. 6. ſo Chriſt ſaith; Agree with thy adverſary quickly, leſt he deliver thee to the Judg, and he give thee to the Jaylor, and then he holdeth thee in priſon from whence thou ſhalt not go out, till thou haſt paid the utmoſt farthing. Now when a man looks on Death as a Jaylor, that holdeth all in the grave, till the great Judg of heaven and earth calleth for them, at the generall 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 perſwaded 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; Rev 6. The Kings and Captains, and the great and mighty men, they cryed to the mountains to fall upon them, and to hide them, from the preſence of the Lamb; Iſa. 33.14. 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 Sion, the hypocrites are afraid, what is their fear! who ſhall dwell with everlaſting burnings? and who ſhall remain with couſuming fire? when they ſhall ſee nothing but terrour and wrath in God, fire and conſumption, when they ſee nothing but ſuch terrible things, then feare cometh upon them. Now mark, hypocrites ſtand all together unreconciled, and therefore it is no marvel if they be afraid: and the Saints of God, ſo farre as they are defective in the aſſurance of Gods love, ſo farre 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, Whither 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 divels? ſhall I go to Heaven or to Hell? ſhall I have a beeing 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 horrour 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: Object. It ſeemeth the ſervants of God are not 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 beleevers, how can they be held under the fear of death?

To this I anſwer briefly; Anſwer. there is faith in all the children of God that are effectually called, but we muſt know that Faith is conſiderable two wayes, firſt as it is in conflict, and ſecondly as it is out of conflict. Now the Faith of Gods ſervants in conflict, ſo ſometime it is in conflict with fear, and ſadneſs of ſpirit; Why art thou caſt down oh my ſoul? Pſal. 42. why art thou diſquieted within me? &c. Sometime it is in conflict with reaſon and ſenſe; thus the people of Iſrael, when they came into the Wilderneſs; Exod. 14 11. they looked for 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, &c. Now in this conflict the ſucceſs is doubtful, ſometime (as it was between Amalek and Iſrael fighting together) Amalek prevailed, and Iſrael had the worſt: ſometime Iſrael prevailed, and Amalek had the worſt, ſo ſomtime, 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 Gods 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, Pſal. 23. and deſirable as death it ſelf 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 ſo the Apoſtle Saint Paul, triumpheth over all things, Nothing ſhall ſeparate us 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, Object. 2. it may be objected. But we ſee the ſervants of God are ſaid to love the appearance of our Lord Ieſus 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. Anſwer. Gods ſervants muſt be conſidered in their deſires two waies. 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 ſomtimes, 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 doe that he had not done, and that he would faine doe before he went: and ſo Hezekiah, and the reſt of the ſervants of God. The point is clear. I come to the Application.

It ſhall be a word of exhortation (to cut of other uſes) and that is this. Ʋſe. For exortation.

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 meanes, to ſhake off the feare of death. Why? Conſider and note well thoſe two things that are in the Text.

The firſt is this, To be under the fear of death an uncomfortable eſtate. that it is an uncomfortable ſtate to be held under the feare of Death, you ſee it is called a Bondage here, and that is enough to ſhow the uncomfortableneſs of it, he ſaith, by the feare of death, they were held in bondage all their life long.

Now the fear of Death is a bondage principally in theſe two reſpects, The fear of death a bondage in two reſpects. firſt, becauſe it is with them, as it is with a Bond-ſlave. A Bond-ſlave is afraid to looke on him that hath the command of him, he apprehendeth him as no freind, therefore he doth not love to looke on him: ſo it is in this caſe, when a man lookes upon Death as a thing that is no freind 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, 2. there is this in it that makes it a bondage, it holdeth downe the ſpirit of a man. A bond-ſlave (you know) is bound with fetters and chaines in his captivity, ſo that he hath neither freedome of ſpirit, nor freedome of action: So it is with a man that is held under the fear of death, he cannot doe what he would, he cannot rejoyce 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 doe, and all becauſe this fear, (as the ſetters) 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, It is poſſible to be freed from the fear of death. as it is uncomfortable, ſo it is poſſible that the ſervants of God, may be free from theſe fears under which they are held. We ſee the text ſheweth 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 took 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 fulneſs 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 Gods ſervants are held under the fear of death, and that all their life long; how ſhall we be freed from this fear?

I ſhould now orderly take up the particulars laid down as cauſes, Means to be freed from the fear of death. and ſhew that by theſe it is cured: as for inſtance. Doth God do this for this end, that he may humble a man? then the 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, 1. Humility. 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 alwaies 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 (faith 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 took off from all that puffs up the ſpirit of a man, he will be content, to lay down any of thoſe things, even life it ſelfe if need be.

Again ſecondly; 2. Faith. Doth God do it to ſtrengthen faith in a 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; inſtead of a deſtroyer, a Saviour and deliverer, as a means to free him from the bondage of ſin and miſery and afflictions, &c.

Thirdly; 3. watchfulneſs. Doth God do this, that he may make men more holy 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 Gods rule and word, or elſe every ſin will preſent it ſelfe in death before thee, ſpecially thoſe ſins, thou alloweſt thy ſelf in, will make Death as bitter as Hell.

Fourthly; 4. Preparation. Doth God do it for this end, that he may make thee better prepared for death? Then the more thou art prepared for Death beforehand, 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 wiſdome to die daily; that is, be every day imployed, 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 judgment, and would lay aſide the uſe of any other comforts and delights. But this is not the meaning, but this, that we carry our ſelves 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 whet-ſtone to the Sithe, 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 perſwade you to, if you would have death comfortable, and not tertible, be ſo imployed, as that your actions may be good, both for matter and forme, that you are now about, becauſe Death may ſtricke you in ſuch an action. But I cannot ſtand on theſe particulars.

Again, 5. Right apprehenſion of Death. for the cauſes in our ſelves; If you would be freed from the terrours of Death, then rectifie your apprehenſions and opinions of Death, think of it as it is, as it is I ſay to beleevers, 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 decayes of nature, and ſetteth all right again. It is but a ſleep, and ſleep it is not a deſtruction, but a help of the body, and that which inableth to vigour and ſtrength, and fitneſſe to action.

Again, it is not the diſtruction of any part of a man, the body it ſelf 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 Gods cheſt to keep in all his Treaſure, whereof the bodies of his ſervants are a part, 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 Chriſt. Phil 3. Phil. 3. No man when he goeth to bed, thinks much to have his old cloathes 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 bodie 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, &c. How can this be, that God is the God of Abraham, and yet he is dead? Indeed he is dead, if we looke to the ſeparation of the ſoul and body, in the ceſſation of bodily actions; but if we looke 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 crazie body, or a full well-fed body, is a hinderance to the ſoul, becauſe of that tie that is between the body, and the ſoul, and the ſpirit: ſo there is a ſimpathy, the ſoul is affected ſomewhat 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 crie, How long Lord, holy and juſt, wilt thou not revenge our bloud upon them that are upon the earth? The ſouls of Gods ſervants you ſee then are glorified, when they are out of the body, and therefore ſhall glorifie God more prefectly, 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 Cods ſervant is carried out of the body to heaven, it more perfectly injoyeth Chriſt, and is more ſenſible, and more fit to anſwer the love of Chriſt to him, then ever when it was in the body. So then here is a ceſſation of baſer actions and imployments, to give place to more noble, and heavenly, and excellent actions, wherein the ſoul ſhall be employed in heaven. There is then no loſſe of actions neither.

Again, there is no loſſe 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 friends indeed: for of all the friends we ſpeak of in the main point, when they come to be tryed, there are few to be found to be friends: But then, we go to them whoſe love is perfect, than 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 ſight of our friends? Is not half of it ſpent in ſleep in the night? and the other half in buſineſſe 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 imployment, 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 dvſt 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 then you ſhall have ennumerable company, a world of friends of men and women, multitudes, they cannot be numbred, they are as the ſtars of heaven for number. I ſay there is no loſſe of company by this means.

Again, you ſhall loſe no pleaſures by death, it may be you ſhall loſe ſome few ſenſual bruitiſh 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 Gods 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 ſhall rectifie your opinions concerning Death, look upon it aright, have true apprehenſions of it.

Get an intreſt in Chriſt, Aſſurance of Gods favour. and look on death through him, get faith, and then all theſe things that I have ſpoken ſhall be your 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 priviledges Chriſt hath given to his Church; 1 Cor. 3.23 All are yours, what all? life and death, things preſent, and things to come; all are yours, and you are Chriſts, and Chriſt is Gods. So we ſee that Death is amongſt the priviledges that Chriſt hath given his Church, therefore rectifie your opinions concerning Death, make good that I ſpake 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 glaſſe of the Goſpel.

Look upon them before death, Jacob being to cloſe up his dayes with bleſſing of his children; Lord (ſaith he) I have maited 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; Jacoh 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 evill that ſhould come upon his people: here is all: it was but a peaceable taking of him away from a more troubelous 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. 2 Cor. 5.4. And the Apoſtle in the 2 Cor. 5.4. This is our deſire that we may be clothed upon, 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 ſaid 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 floud 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 rectifie 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 ſtrengthned, and ſetled in them, when they are made watchful in a holy courſe, looking for Death, when they are eſtabliſhed with the aſſurance of Gods favour, then 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 loth 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 the was delivered not onely from eternal death, but from fear of tempor all death too. It pleaſed God to exerciſe her a great while under the fear of death, the apprehenſion of it was of ſome terrour to her, but nevertheleſſe when God called her to it indeed, then 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 Stoycal Appethy, or want of natural affection and paſſion, but out of a ſpiritual and faithful application of Chriſt to her ſelfe upon good grounds. She looked upon God as her Father, and much delighted to expreſſe her apprehenſion of him under that notion, and ſhe very often manifeſted her rejoycing 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 Gods children by adoption and grace, then there is rather a deſire, then a fear of death: It is but as our Fathers 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 fathers man ſent to bring him from ſchool to his Fathers houſe, all his fear is paſt, and he laugheth and rejoyceth. So when we are the ſons and daughters of God by adoption, we apprehend Death as our Fathers pale Horſe, ſent by him to bring us, from a place of priſon on earth; home to our Fathers 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 owne expreſſion) ſhe was to go to her Husband in heaven, which was farre better for her. And therefore (I ſay) having theſe apprehenſions of God as her Father, and that ſhe was adopted to the eſtate 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 mortifie and ſubdue ill in her ſelfe, by her growth in grace in her latter times, theſe good evidences did ſhew that it was not a raſh and groundleſſe perſwaſion, but a true and real apprehenſion of God and Chriſt that freed her from this Fear of death.

Beloved, many times the life of Gods 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 doe, becauſe they ſee not the intereſt they have in better comforts then 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 your ſelves.

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 means to prepare for Death: mind thou the dutie that God enjoyneth thee in thy life, and leave the event and iſſue to him; either he will glorifie himſelf by thy fears, or elſe he will glorifie himſelf by delivering thee from thy fears.

IN the ſecond verſe of this Chapter, Coherence. the Apoſtle perſwadeth the diſtreſt ſervants of God to bear their afflictions chearfully, My Brethren (ſaith he) count it all joy, when you fall into divers tentations: This Exhortation he preſſeth in the third verſe, by ſhewing the gracious effects of tentations, when God ſanctifieth them; Knowing this, that the tryal 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 meerly paſſive? He telleth them, that it is ſuch a grace, as is neceſſary to the beeing, 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 intire, 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 ſhew, what is meant by patience.

Secondly, what is meant by Patience having her parfect work.

Thirdly, what is meant by this, that doing of this, they ſhall be perfect and intire wanting nothing.

Patience (in a word) it is a grace or fruit of Gods ſpirit, Definition of Patience whereby the heart of a beleever willingly ſubmiteth it ſelf to the will of God in all afflictions, and changes in this life.

I ſay, it is a work or fruit of Gods ſpirit. In reſpect of this work, the efficient is called, Rom. 15.5. Gal. 5.22. The God of Patience and long ſuffering (which 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 mans ſelf willingly to God in afflictions: I ſay willingly, for there is a ſubmiſſion which is by force; when God ſubjects a man to himſelfe, not by a gratious and ſweet inclining of the will, but by a powerful ſubduing of 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, & an unwllingneſs in one and the ſame perſon ariſing from divers principles. In every renewed ſoul, there is is a principle of nature, and a principle of grate, (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 mans beeing, and to the conſervation of a man in all the comforts, and contentments of his beeing: This is and may be in a child of God. But then it is overſwayed by grace, which makes a man now reſign up this will of his to Gods 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 (faith he) if it be poſſible, let this cup paſs from me. Hear is a deſire to keep, Mat. 25 not onely in his natural beeing, 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 over-ruling work of grace, whereby the creature is made to acknowledge his diſtance from the Creatour, and that ſubjection he oweth to God, as the ſoveraign 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, faith he. So here is a work of grace, ordering and over-ruling nature, that it might not exceed that proportion of the creature, and thoſe deſires that ſhould be in nature.

So then 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 mans ſenſe, any thing that croſſeth a mans will. There are ſome things that indeed are Afflictions, but not to this or that perſon, becauſe he is not ſenſible of them, or becauſe he is not carried with any deſires againſt them: But when a man is croſt 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 ſweeneſs of a proſperous eſtate, and the comfort of freinds, yea, and the comfort of Gods 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 freinds, the comfortable expreſſions of his own love to his ſoul, and threatned the taking away even of life it ſelf; 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 our ſelves to Gods appointment in the changes of our life.

But now that is not enough, VVhat I is to let patience have her perfect work. Rom 15.13. Colloſ. 1.11. the Apoſtle contents not himſelf, 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 Rom. 15.13.) that they might not only have patience, but have it brought to perfection, which in Coll. 1. 11. is called all long ſuffering, that there might not be the leaſt defect, that they might have a meaſure of patience proportionable to the meaſure of Tryals: that look as God increaſed the meaſure of their tryals upon them, ſo they might have patience to anſwer thoſe tryals, 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 burthen, that he be not preſt 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 intire. VVhat is meant by intire and wanting nothing Some underſtand it thus, that you may be intire 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 intireneſs here, and wanting nothing, think that the Apoſtle meant 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, 1. Sam. 30.6. as if he had all things: So David, when Ziglag was burnt, his Wives carried away captive, his ſouldiers 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 hear is the thing, that you may be intire, in reſpect of all gracious habits, neceſſary to the beeing 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 the text.

An exhortation to duty.

An argument to enforce that exhortation.

The duty whereto they are exhorted is, 1. A duty exhorted to. that they ſhould be perfect in Patience; let Patience have her perfect work.

The Argument whereby they are perſwaded to this duty, 2. An Argument to Inforce it. is that they may be intire, and wanting nothing, that they may have all that is neceſſary to a Chriſtian.

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. Concluſ. 1. Or, A Chriſtian is not perfect without patience.

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 attaine the higheſt degree and perfection in Patience.

Theſe two Concluſions we will handle apart in the Explication and proof; and joyn them together in the application and uſe.

For the firſt then, Concluſ. 1. A Chriſtian not perfect without patience. Mat. 5.48. that A Chriſtian is not perfect without patience. Our Saviour exhorting his Diſciples to patience (in the fifth of Matth.) becauſe they ſhould meet with many enemies, & injuries in the world, he concludeth, be perfect (faith he) as your heavenly father is perfect. What perfection ſpeaks he of here? Such a perfection, ſuch a work of Grace, as might inable them to carry themſelves, as became them in the middeſt of thoſe many enemies and oppoſites they ſhould meet withal.

I will not ſtand upon this, Reaſ. 1 I will endeavour to make it appear to you. Firſt it may appear thus.

There is a twofold perfection of a Chriſtian; A twofold perfection of a Chriſtian. There is a perfection 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, Perfection of parts what it is. perfection of parts in a Chriſtian, is but the making up 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 indowed, and without which a man is not truly ſanctified, without which a man expreſſeth himſelf not to be regenerate. 2 Pet. 1.5,6. And for this obſerve what the Apoſtle Peter ſaith, Ad moreover to your faith, vertue, to vertue knowledge, to knowledg temperance, to temperance patience, to patience godlineſſe, to godlineſſe brotherly kindneſſe, to brotherly kindneſſe love; What is the reaſon 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, unleſſe 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 beleevers there, to the giving all diligence to the making their calling and election ſare, 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 your ſelves ſo, as may adorne your profeſſion among men, therefore adde vertue to faith. But they might ſay, vertue, that is that that guideth a man in all Morrals, in all the courſe of his life and converſation? You ſhall have many provocations to ſin, therefore adde to vertue temperance. But we have many diſcouragements to good? therefore adde to temperance Patience. But what though you ſhould have both temperance and Patience, theſe are but moral vertues? Therefore adde to Patience godlineſſe, that you may in all things you doe, ayme at God, and approve your ſelves to him. But when we have carried our ſelves 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 doe to theſe? Therefore adde to godlineſſe brotherly kindneſſe. But then again beſide that converſation we have with beleevers, there are many men in the world that expect certaine duties from us? Therefore adde 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 ſheweth how they cannot be without one parcel of grace, they cannot goe through the courſe of Chriſtianitie, except they heve every thing; they cannot carry themſelves toward God without faith: they cannot adorne their profeſſion without vertue; 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 dutie of a Chriſtian without which he cannot goe through the worke of Chriſtiantie and religion.

Again in the ſecond place, Reaſ. 2. as it appeareth by the parts of a 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, Luke 21.19. a man cannot keep it without Patience. By Patience poſſeſſe your ſouls. The ſoul which is the ſeate and ſubject of Grace, cannot it ſelf 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 downe, 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 enemie that would ſteale them away while men ſleep; I ſay, unleſſe theſe walls, theſe ſupporting graces, ſpecially this of Patience be in the ſoul, it cannot ſtand intire.

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 downe of the wall. Nay, what is ſin indeed, but impatience in a ſenſe? What is pride, but the impatience of humilitie? What is uncleanneſſe, but the impatience of chaſtity? What is drunkenneſſe, but the impatience of ſobrietie? Every ſin beginneth in impatience, when a man cannot bear with that abſtinence, and forbearance as formerly, cannot keep that ſtrict courſe in his wayes, 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; Reaſ. 3, It will appear thus to you, that a Chriſtian cannot be perfect without patience; becauſe he cannot doe his worke without Patience; he cannot doe the works of Religion, the taske that God layes upon him without Patience. Looke in what meaſure Patience is defective, in that meaſure he halteth in his dutie, in the very actions of Religion he goeth about.

Take any one duty of Religion that you can name, No dutie can be rightly performed without patience. Not Prayer Matth. 15. ſee whether a man can doe that without Patience. Suppoſe it be Prayer; How can a man goe on in the duty of prayer without Patience? Sometimes God delayeth the grant of a mans 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 came to Chriſt, and ſpake 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, then he anſwered her, but churliſhly; but yet her Patience held her to the third tryal, 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 (faith he) I beſought the Lordthrice, 2 Cor. 11. 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; Not hearing. how can a man hear the word profitably without Patience? therefore the good ground is ſaid to hear the Word, Luk. 8.15. Rev. 3.10. and to bring forth fruit 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) unleſſe he have Patience to keep him from raging againſt the Preacher, and preaching of the Word. Heb. 10.36. You have need of Patience then (as the Apoſtle faith) that you may bear thereproofs, and exhortations of the Word. Therefore faith the Apoſtle James, James, 1.21. Receive with Patience the ingrafted Word, or receive with meekneſſe, the ingrafted Word, that is able to ſave your ſouls. There is no ingrafting the Word in the heart, except thoſe forms of impatience, thoſe hinderances of the growth of the Word be taken away

But further, Reaſ. 4. there is yet a further end: the whole life of a Chriſtian is a continual exerciſe of Patience, there is a neceſſity of it, for he cannot perſevere without Patience, it is impoſſible for a man to begin in the ſpirit, but he ſhall end in the fleſh, Heb. 10.36. if he have not Patience to perſevere in well doing. Therefore faith the Apoſtle, 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 waite, that after you have obeyed the Word, Heb. 12.1. you might receive the promiſe. Let us run with Patience the race that is ſet before us, looking to Jeſus the Authour, and finiſher of our faith. Our Lord Jeſus himſelf had not perfected the worke 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 perſervere in the courſe he is in, except he have Patience. There is a neceſſity of Patience to the prefection of a Chriſtian.

Secondly, Concluſ. 2. Chriſtian muſt labour for perfection in Patience. Coll. 1.11. the ſecond point was, That it is the duty of a Chriſtian to ſtrive to bring Patience to the uttermoſt perfection, to be as 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 ſtrengthned in the inward man to all long ſuffering. And when our Saviour ſetteth God as a pattern before men, Mat. 5, 48. Be you perfect, as your heavenly Father is perfect; What aymeth 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, Reaſ. 1. becauſe a Chriſtian is to follow the beſt pattern: the 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 injoyned by the rule, theſe examples are ſet to direct us in obedience to that rule. Amongſt other things, the Patience of God is ſet forth as a pattern for us to follow. Exod. 34.7. Rom. 11. 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 1 Pet. 3.2 Pt. 2: how patient God is (faith the Apoſtle) And God that he might ſhew his long-ſuffering and Patience, bore with the world, faith Saint Peter; With what world? with the world of ungodly men. God hath born with the world many Ages of years, many thouſand years already, and yet beareth ſtill with the world. The moſt holy God that perfectly hateth wickedneſſe, yet to ſhew 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 longſuffering may appear. You have God for an example then.

And Chriſt for an example too: Rom. 8.29. and you are predeſtinated for 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 vertue 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, Luke. 9. and rebuked his Diſciples, You know not of what ſpirit you are. He was lead as a lambe, dumb before the ſhearers; and he opened not his mouth.

Again, James 5.10. you have the examples of the ſervants of God. Take my brethren (faith Saint James) the Prophets who have ſpoken in the name of the Lord, for an enſample of ſuffering affliction, and of Patience. The Prophets ſuffered long, and endured the frowns of the world, and the rage of Princes, they endured a thouſand miſeries, verſe 11. 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 made with him. Every man can ſpeak of the patience of Job, Rom. 15.4. 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 learnings, that we through Patience, and comfort of the Scriptures, might have hope.

Again ſecondly, Reaſ. 2. as it is neceſſary for a Chriſtian to ſtrive for the 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 beleevers his children; between Chriſt the head, and beleevers 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 tryals whereunto a Chriſtian may be put: you had need to ſtrive that you may be perfect in Patience, becauſe you know not what tryals 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; and Engine uſed in war: Tribulations are unavoydable they will fall and ſtick, ye cannot eſcape them on any ſide, by any turning to the right hand, or to the left. Acts 14.22.2. Tim. 3.12. It is the will of God, that through many tribulations we ſhould enter into the kingdome 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 lawes of the Medes and Perſians, that every man muſt paſſe to heaven through tribulation, and affliction upon earth; then 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 tryals God may put ye to: In what a miſerable caſe then is a man, if he be to ſeek of his armour; when he is in the middeſt of the pikes; if he be then to get patience, when he is in the middeſt of tryals, 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, Pſal. 73.27. and in this point a beaſt before 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 carriage 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. Ʋſe 1. For reproofe Firſt, it 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 patieuce as they ſhould be, but are ſo farre from ſtriving for patience, that they ſeem rather to ſtrive for impatience, that make their croſſes more heavy, and their afflictions more bitter then they would be. Indeed we make Gods Cup (that of it ſelf 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, farre more bitter then elſe it would be.

But how doth a man make afflictions worſe?

There are divers wayes that men take, VVayes how men increaſe Impatience in themſelves. wherein they are ſo far 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 poſſible they can invent. 1. By aggravating their afflictions. All their 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 Gods goodneſs to them, now they can pour out flouds of ſentences in expreſſion of Gods bitter, and heavy dealing with them in ſuch afflictions, and croſſes, and diſtreſſes that befal them. As the Church ſpeaks in the Lamentations; Conſider all that paſs by, Lam. 1.12. is there any affliction like my affliction, wherewith the 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 an heavy heart as I; never any man ſuffered ſo many injuries by freinds and enemies, and all ſorts of people, as I have done: at if all the afflictions in the world, the flouds and waves of tryalls, were all met upon one perſon. This is the language of men, whereby they aggravate their afflictions, and increaſe impatience in themſelves.

Again, 2. By giving liberry to their paſſions. another way whereby they do is, is this; By giving vent and free courſe to their paſſions, Paſſions are like a wild horſe, if they have not reines put upon them, if they be not pulled in, they will flie out to all exceſſe. If once we give our Paſſions vent, there is no ſtoping of them. David, we ſee checks himſelf, he had a curb to bridle his paſſions; Why art thou caſt downe, oh my ſoule? But otherwiſe when men give the reines to their paſſion, and doe not ſtop their courſe, but think they have reaſon for it, they break out into all exhorbitancie. Ionah, when the Lord challenged him for his anger, Doſt thou well to be angry? I (ſaith he) I doe well to be angry even to the death. So David, Oh Abſalom, my ſonne, would God I had died for thee; Oh Abſalom, my ſonne my ſonne. What hurt was done to David? what wrong had the man to take on thus? his ſonne was tooke from him, but it was Abſalom: Abſalom 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 ſonne that ſought his death, was tooke from him. Such unreaſonable Paſſions, ſuch cauſeleſſe diſtempers oft-times are in the ſoules of men, that they miſtake Gods wayes, and that very way that he intendeth them good in, they complain of, as if it were their utter undoing,

Again thirdly, 3. By reſuſing comfort. another way whereby men increaſe their impatience 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; Gen. 37.34. It was Iacobs fault concerning the death of Joſeph: When he heard that Joſeph was dead, not onely his heart ſunck within him, but he rends his garments, and covereth himſelfe with ſack-cloth, he takes on ſo, that when his ſonnes 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 goe downe 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 feares are as bad to us, as the things themſelves could poſſible be. Nay we multiply upon our ſelves, 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, 4. By looking only on afflictions preſent not on mercies a fourth thing whereby men increaſe impatience in themſelves, and aggravate their ſorrowes, is this, when men 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; Eſt. •… . 13: yet all this availeth me nothing (ſaith he) ſo long as I ſee Mordecay the Jew ſitting in the Kings 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 Flie, 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 Sathans 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, 5. By looking on the inſtrument and not on God. a fifth courſe that men take to aggravate their ſorrows, 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: Pſal. 55.12.13. If it had been an enemie that reproached him, then he could have born it; but it was thou my freind, my equall, my guid, my acquaintance, that ſate 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, Plal. 39.9. till he looked upon God, and then I was dumb, I opened not my mouth, becauſe thou didſt it. There is no quiet in the heart, when a man looks upon man, till he looks upon God that ordereth all things by his wiſdom and counſel.

Laſtly, 6. By looking on the ſmart and not on the benefit of affliction. men aggravate their ſorrows, and increaſe their impatience, 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 avoyd, but not that which if they were ſpiritual and wiſe they would deſire. No affliction (faith the Apoſtle) is joyous for the time, Heb. 12.11. that is, to fleſh and nature, but grievous, nevertheleſs, afterward it yeeldeth 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 plaiſter 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: 1. Cor. 11.32 We are afflicted of 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 affliction, 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 mans name, or whatſoever befalleth him amiſs in the world, that which makes him flie 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, Ʋſe 2. For exhortarion. ſtir us up evety one in the preſence of God to ſet our ſelves 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 mans life, ſo Patience hath two offices. One affliction is thoſe preſent evils that a man undergoeth and ſuffereth, Patience is to ſupport him in thoſe preſent miſeries and calamities.

Another ſort of tryal 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 ſhew ye how a man may ſet patience a work in both theſe, and ſo conclude.

Firſt, How to exerciſe patience In preſent croſſes. for the preſent calamities of a mans life, (For croſſes of any kind, in name, ſtate, freinds, or families, 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 freinds and helps; from inward rejoycing in his heart, in the aſſurance of Gods 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?

Brieſly, the way for a man to get patience in ſuch caſes as theſe, is this.

Firſt to conſider, 1. Coſider God the orderer of all conditions. 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 awork now, to give God his glory in that change of thy life. Firſt give God the glory of his abſolute Soveraignty and Dominion. Secondly, give him the glory of his wiſdome. Thirdly, give him the glory of his mercy in thoſe changes of thy life that ſeem moſt grievous to thee.

Firſt, Therefore give him the glory of his ſoveraignty I ſay, give him the glory of his abſolute ſoveraignty. Acknowledge him an abſolute in-dependant Lord, that doth what he will among the creatures. His will is the rule of all his actions upon the creatures here below, and uncontroul'd, 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 Soveraignty, 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 anothers? Why not to order all the changes of my life, 1 King, 20 3. as well as another mans? That which Benhadad ſpake proudly to Ahab, thy ſilver and thy gold, thy wives and thy children, and thy houſe, and thy Citie are mine; That may God ſpeak truely, and by right; All that thon haſt, and all that thou art, is mine, therefore give him that glory that Job did in the change of his life; Job 1.21. The Lord hath given, the Lord hath taken 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 Gods abſolute ſoveraignty. This conſideration was that that meekned the ſpirit of Eli, when that heavy meſſage was brought to him, that there ſhould come ſuch miſery upon his houſe, that whoſoever heard it, both his eares ſhould tingle, well, ſaith he, It is the Lord, let him do what ſeemeth him good: It is the Lord, 2 Sam, 15 25 and it becometh not ſervants to ſtand and contend with their Lord. So David, when the 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, O his w •… ſedome. as thou muſt give him the glory of his ſoveraignty, ſo of his wiſdome. Know that God ordereth all his wayes with wiſdome and counſel; he knoweth what is good for his children. Ye are content when ye are ſick, that the Phyſitian 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 reſigne thy ſelf up to be ordered by him. A man that hath a Gangreen, or ſuch a dangerous diſeaſe in his body, ſubmitteth to the Surgeon in his courſe, though it be to the cutting and ſawing off a limb, though it be never ſo painful, and the loſſe 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 onely when tryals are better than comforts, but what one kind of tryall is better then 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 tryall is neceſſary to cure that diſeaſe, and which this, that is in my ſoul: the heavenly Phyſitian will bring that upon thee as a ſpirituall preſcription, and a heavenly courſe that he takes in inſinite wiſdome to cure thee.

Laſtly, Of h •… s mercy. give him in all this the glory of his mercy. What haſt thou loſt, but thou maieſt have loſt a great deal more? What doſt thou ſuffer, but thou maieſt have ſuffered a great deal more? As Alcibiades when he was told that one had ſtollen half his plate, I have cauſe (faith he) rather to be thankeful 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 took 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 tryall 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; Lam. 2. It is the Lords mercy that we are not conſumed: the Church was in great affliction, when the Babilonians came upon them, and they were driven from the houſe of God, and their own houſes, but yet it was Gods mercy that they were not conſumed. So the Prophet Jeremy telleth Baruch in the captivity, Seekeſt thou great things for thy ſelfe? Ier. 45.5. 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 comes upon thee, they might have been greater, therefore conſider that, that thou maieſt 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, 2. Conſider the deſert of ſiu. look to ſin, as that deſerving cauſe that draweth on all the afflictions of this life. Conſider, thou haſt fallen by thy ſin into Gods diſpleaſure, therefore whatſoever affliction befalleth thee, thy ſin hath deſerved that at the hands of God. The Lord now dealt with the as a juſt God; though not in the extermity of rigor, yet nevertheleſſe there is a righteous proceeding in it, Dan. 9. E •… •… . 9. as the Church confeſſeth; Righteouſneſſe belongeth 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 Theif on the Croſſe 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 the confeſſeth it to be a mercy of the Prince. So it is with us, whatſoever affliction God hath laid on thee, thou maieſt conclude, Lam. 3. I have deſerved greater. Therefore, ſaith the Church, Why is the living man ſorrowful? Man ſuffereth for his ſin, let us ſearch and trie our wayes, and turn again to the Lord. So let this be the main buſineſſe of thy life in this caſe, rather bethink thy ſelf 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, 〈…〉 of 〈◊〉 born 〈◊〉 Patience. conſider the gratious and comfortable fruit of Affliction that is born with patience: For firſt patience leſſeneth the judgment, impatience increaſeth it on a man. The ſtrugling child hath more ſtripes; A man in a Fever, the more he ſtrugle •… h and ſtriveth, the more he increaſeth his pain. The more patiently a man yeeldeth himſelf to the hands of God, the more (by the mercy of God) he findeth eaſe, and mitigation of the affliction. Rev. 3.10. And this God 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 aymeth 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 preſene be more eaſe to the heart, and afterward a gracious iſſue and deliverance from trouble, when thou art exerciſed by patience.

Secondly, How to exerciſe patience in Gods delaying of mercies. there are other afflictions of our life, and that is not only in thoſe caſes wherein ſome poſitive evil, as we account it naturally, ſome affliction grievous to nature and ſenſe are upon a man: but mercies are delayed, and hope deferred maketh 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, 1. Conſider that delayes are not denyals know firſt that Gods delayes are not danyals; 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 performe in due time: only what doth he expect of thee? to wait for the preſent. Now this is an act of faith; He that beleeveth will not make haſt. Glorifie God by beleeving, put to thy ſeal that he is true: Whatſoever God hath promiſed in the Word, and thou haſt a warrant to beleeve, wait for it.

Secondly, 2. That delaies increaſe mercies. Gods delayes are not only not denials, but improvements of Gods favour; God increaſeth and commendeth the excellencies of his mercies by delayes, he recompenceth 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, Iſa 61.7. as in the 61. Iſa. 7. God to comfort the diſtreſſed Church in the time of calamity, for their affliction (faith he) they ſhall have double; Double what? 2. Cor. 4. Double comforts for their tryals; Our light afflictions (faith the Apoſtle) that are but for a moment, cauſe us a farr more excellent and ſxrpaſſing weight of glory. A weight of glory for light Afflictions, an eternal weight of glory for momentary afflictions. 2. Cor 1. Here is the iſſue; As our afflictions have abonnded, ſo our conſolations abound much more. This is the courſe of God.

Thirdly, 3. That delaies are but ſhort, compared to eternitie. know that Gods delayes are never long; at the longeſt they are but for a ſhort time: what if he delay a year? what if twenty, thirty, forty, years? what if the 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 recompence 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 yeares (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 yester-day 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 middeſt of theſe two, and we will conclude, it is as a point in the middeſt 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 ſelfe-denyal.

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 intire wanting nothing. One reaſon among others was this, becauſe we know not what changes and tryals, 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 tryals of life, whereto a Chriſtan 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 extream 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 then 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.

SOlomon telleth thus, Eccleſ. 3.2. that there is a ſeaſon for every thing, there is a time to be born, 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, Coherence. he thinks otherwiſe, Death (faith 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 (faith 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 ſweetned 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 ſweetned 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 ſhew 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 took away ſin, and hath ſatisfied the Law, ſin being taken away, Death cannot hurt me, the Law being ſatisfied, Sin cannot prejudiceme. This was the cauſe of the Apoſtle, and in him of every Chriſtians inſultation over Death.

The words I have read contain two parts; Diviſion.

Firſt the ſting of Death.

Secondly, the ſtrength of Sin.

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. Sin is the ſting of death.

This Propoſition I would not have you underſtaud in this ſenſe only, P •… poſ. Sin is the ſting of death. that death came in by ſin meerly in a habit, though that be true too. But underſtand it in this ſenſe, That all the horrour 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 poyſon againſt a Chriſtian, the ſin of that perſon putteth that poyſon in it.

Death may be conſidered two wayes, A double conſideration of death. either as Chriſt hath made it, or as we make it.

Death as Chriſt hath made it, is a medicine to a Chriſtian, a 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 ſpeaks of in the Revelation, it is as a fearful arreſt to the debtor, it hath a ſting in it: and ſo it is feareful.

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, What death is here meant. of what death doth the Apoſtle here ſpeak of, that ſin 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. Corporall death. Principally. Sin is not the ſting of the ſpiritual death, for the ſpiritual death is ſin it ſelf. And hear 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, Two parts of ſpiritual death. there are two parts, or two degrees; 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 exreamity 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 then 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 their ſin continueth and ſo the ſting remaineth.

The next queſtion is, what ſin the Apoſtle ſpeaks of, when he faith, 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, What ſin is the ſting of Death Sin two wayes conſidered. to let you ſee what ſin is the ſting of death, remember this. Sin may be conſidered two wayes, either as it is intire, 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 knowledg, whether it be of pleaſure or of profit; A ſin immediately that reſpecteth God, or immadiately reſpecteth our neighbour, whatſoever the ſin be, if it be not touched, if it be not cruſhed, if it ſcape uncontrouled, if it be in its native power, and keeps in his kingdome, if it rule in a man; that ſin will certainly be the ſting of Death. Every ſin vertually is the ſting of death, Sin unmortified proves the ſting of death. there is an aptitude in every Sin, but in the event that ſin proveth the ſting of death, that is untouched, uncontrouled. 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 ſtirrings of Sin in the ſoul; yet if theſe be diſavowed, diſaffected, and mortified, if there be a crucifying vertue, paſs over them, if they come not within the judgment to approve them, or within the affections to embrace and like them; if they come not to be a mans trade, and way, and walk, but fall within the improbation of the judgment 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, 1. In reſpect of the guilt. they are a ſting in reſpect of guilt. Every Sin remaining 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) then Sin is the ſting of death.

And then ſecondly, 2. In reſpect of the filth. they are a ſting in reſpect of the corruption, and filthineſs of Sins unmortified. Thoſe filthy ſinful motions, thoſe depraving qualities in thy ſoul that thou likeſt, and practifeſt in thy converſation, they give thee up into the hand of Death, to execute his Sting upon thee; And therefore you that applaud your ſelves 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, then that man that will go on in Sin.

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, How ſin is ſaid to be the ſting of Death. in what reſpect Sin is the ſting of Death?

Firſt by way of Eminencie, 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 himſelfe, and the word of God, and the world) he can delude them no more, Death then (moſt ordinarily) ſixeth 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. Sin ſtings before death. God ſometimes letteth looſe the conſcience of a man, even of the moſt reſolved ſinner, of him that bears himſelfe up aloſt in his own eyes in ſcrone, 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 turne form the wrath that boyleth 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, then 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 diſquietneſs of his ſpirit, his bones were broken, he was ſore vexed, Lord how long? faith 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, a Judas, when it meets with a diſpairing 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. A: death. When Death cometh and arreſteth 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 unrouched, 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 Belſhazar, it makes his very joynts to ſmite one againſt another, it is a ſting to him amidſt all thoſe ſweet morſels his ſins, which he ſo much affected, and ſo earneſtly purſued, it is a very poyſon to him; nothing is a poyſon now to us but ſin only; but then at the time of death ſin is a poyſon indeed.

Laſtly, After death Sin can ſting not only before, and at, but after death. Bothat the day of Judgment, and after.

At the day of judgement. At the day of Judgement. Is not the concience of a ſinner (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 courteſie to cruſh him to nothing? Make this our one cauſe, think of it, it will be our caſe, as It is appointed for us all to die, After the Judgement. ſo we muſt all come to judgement.

And after the Judgement, when the ſentence, go you curſed, is 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 burthen, 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 eminently 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, Sin makes death fearful. in reſpect of the fearfulneſs; It is Sin that makes Death 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 grudgings, and ſhruglings. As to a Serpent, though the ſting be pulled away, yet there are ſome abhorrings, and diſlikes in a man. But then how terrible is Death when it cometh in a compleate Armour, as it doth againſt a perſon in whom Sin remaineth in its full power? it muſt needs then be terrible.

See the differences 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 ingaged, 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 horrour; 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 the Serpent is a hurtfull thing, Sin makes death hurtful. it poyſoneth the vitall parts, it takes away life it ſelf. All the evill that cometh to us by death, cometh by ſin. Man need not complain of the ilneſs of the priſon ſo much, as of his own folly, that he ingaged 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 mans ſin. Hell had not been Hell without Sin: it is Sin that cauſeth it to become hurtfull.

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; Ʋſe. If Sin be the ſting of death, let it be our wiſdom to get this ſting pulled out in the time of our life. Oh that this people were wiſe (faith 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 before-hand) 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 faith, The laſt enemy to be ſubdued is Death, 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, B •… cleſ. 11. 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, (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 carcaſs 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 over all 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 beleeve that we muſt die, that I muſt be the man that muſt die: common notice of Death are granted, but that I muſt die, and lie in the duſt, and ſtand before God, it is a hard matter to beleeve 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 ſanctifie 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 thy ſelf, 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 judgment, 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, How a man ſhall know whether Death ſhall come with a ſting to him. and ſtrength in us, in every man of us, I mean conſidered naturally.

But how ſhall I know whether Death when he cometh, ſhall find a ſting in me or no?

I will only give you two tryals, 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 •… ting 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 ſinfull courſe, if a man continue in that courſe, ſurely that will be the ſting of death to his ſoul: therefore look to thy ſelf, 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 thy ſelf in it, and thou wilt go on in thy pride ſtill, in ſuch and ſuch ſins ſtil, 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, Eccleſ. 11.9 thou haſt reſerved in thy ſelf a ſting for Death. Secondly, a man ſhall know if Death come with a ſting by this trial that Solomon giveth us in Ec. 11.9. Rejoyce oh young man in thy youth, and let thy heart chear thee in the dayes of thy youth, and walk in the wayes of thy heart, and ſight of thine eyes, but know that for all theſe things God will bring thee to judgment. 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 miſpent in apparel, 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, then 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 will be, if ſin remain. But wouldeſt thou have the ſting of death pulled out before death come?

I. How to get the ſting of Death p •… lied out. How ſhall I diſarme it, that I may look death in the face with comfort?

I. ſhall give you ſome wayes and means, remember them, and practiſe them.

Firſt, get but a part in Chriſt, and the ſting of death is gone: thanks be to God (ſaith the Apoſtle here) that hath given us victory, 1. Get a part in Chriſt. through our Lord Jeſus Chriſt. It is he that in the Revelation is ſaid to have the keyes of Hell, and of death: they are under his command and ſubjection, Rev.1.18. 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, Rom. 8. Death cannot ſeparate 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 Chri •… . Get faith in Chriſt therefore, that is the firſt.

Secondly, 2. Get ſincerity of heart 〈…〉 would not have Death terrible, and fearful to you: labour for ſincerity. 〈◊〉 •• ethren, it is a marvellous thing, and yet the truth, uprightneſs, and ſincerity 〈…〉 is an enabling grace. All the particular things that we account particula • ••••• wiſe they have not an inabling vertue in them. Some perſons have a great d ••• 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 ſometimes, that a mans learning is of no uſe, and natural parts and wit cannot help, and riches cannot inable 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 inable a man agai •• fear ſo much, Iſa. 38. as ſincerity and uprightneſs. When the Prophet Iſaiah, told 〈◊〉 from God, that he muſt die, he flieth to this, Lord remember how I have 〈◊〉 fore 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 conten •… er and perſecutor of thy people, a ſwearer, &c. 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 inable 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 wonld not do, Lord remember I have walked before thee uprightly; I ſay, nothing will inable a man more againſt fear then ſincerity, and nothing diſgraceth, perplexeth the ſoul in an exigent, more then 〈◊〉 . It is ſincerity that takes away the ſting of Death. The Apoſtle in R •… m. 14. ſaith he; No man liveth to himſelf, but if he live, he liveth 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. 3. Practiſe Mortification. That is the ſecond.

Thirdly, wouldeſt thou have the ſting of death pulled out now; Then mortiſie thy ſins now, do it preſently. Remember what Saint Paul ſaith (but I think he ſpeaks it in reſpect of afflictions) 1 Cor. 15. I profeſs by our rejoycing in Chriſt Jeſus, I die dayly. If it be meant of afflictions, yet it ſhould be verified of us in reſpect of ſin, die dayly to ſin, and then the ſting of death is gone. Oh beloved, our condition will be ſad, and diſcomfortable, 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 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 crucifie evey ſin, (let me put in this caution, and remember this adviſe) 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 fearefully at death: Death doth not leſſen the work of ſin, but inrageth it; God will then preſent and ſet thy ſins in order before thee: perhaps God hath brought thee here to day to hear this Word; get thee home, and ſet thy ſoul in order.

The love of Sin, and the fear of Death, ſeldome part, 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 crucifie 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 mortiſication of ſin, when death cometh, he ſhould have nothing to do, but to let his ſoul looſe to God, and to give it up to him, as into the hands of his moſt faithfull Creator and Redeemer. And is it not an excellent thing for a man to have nothing to do with Death when it cometh?

Laſtly, Ʋſe 2. 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.

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 took 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 ſoule 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?

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 be can die well. He that is prepared for Derth, is certainly freed from the danger of death: neither is there any ſo fit a way to be ready for it, as to be oſten minded of it. Therefore I have made choice at this time to ſpeak of this verſe, wherein (ye ſee) the Apoſtle declareth, Diviſion of the text. and leadeth us to treat of four things.

Firſt, that there is a Death.

Secondly, that this Death is an Enemy.

Thirdly, that this Enemy is the laſt Enemy.

Laſtly, that this laſt Enemy ſhall be deſtroyed.

A word or two of each of theſe parts.

Firſt; 1. Death is. Death is. Ye know that well enough, your eyes ſhew it 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 then Nature.

Nature ſheweth ye concerning Death, Nature teacheth. firſt what it is. And then,

Secondly, what Properties it hath.

It telleth us this, 1. what death is. That Death is in abſence from life, a ceaſing from beeing, when one was beeing, 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 deviding of us from this life, and from the things of this life, and ſends us abroad we know not where.

Secondly, 2. The properties of death, That it is. Nature teacheth us three Properties concerning Death.

One, that it is univerſal; It hath tied all to it, high and low, rich and poor. Death knocks at the Princes pallace, 1. Univerſal. as well as at the poor habitation of the meaneſt man. It is a thing that reſpects no mans greatneſs, it regardeth no wealth, nor wit, nothing; Death takes all before it. That Nature teacheth too.

Secondly; 2. Inevitable. Nature teacheth that Death is inevitable. If a man would give all the world, he cannot thruſt it out of doors. It takes whole Armies as well as one man. It ſcorneth to be reſiſted by the Phiſitians: 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, 3. Uncertain. Nature teacheth that death is uncertain. A man knoweth not when Death will come to him, or when it will lay hold on him, or by what means it will ſetch 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 knowledg of this, it is for good uſe, as well 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, then the dim light of Nature.

The ſcripture then (over and above that which Nature ſheweth) telleth us concerning Death theſe things.

Firſt, it ſheweth better what it is; and then,

It ſheweth whence it cometh, and what are the cauſes of it.

Thirdly, it declareth the conſequences what follow upon it.

And laſtly, and beſtly, it tellech us the remedy againſt the ill of Death. In all which Nature ſtumbleth, and can do little or nothing.

Firſt, The Scripture teacheth, 1. what death is. the Scripture telleth us what it is; It telleth us how that it is the diſolution of a man, not the annihilation; It doth not make him ceaſe to be, but takes aſunder awhile 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 pallace 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 pallace 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 then can be conceived.

Secondly, 2. what are the cauſes of death. the Scripture acquaints us further with the cauſe of death. Philoſophers wondred ſince nature deſireth a perpetuity, and continuance of it ſelf, that man ſhould be ſo ſhort a time in the world. The Scripture endeth this wonderment and tels 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 eaſie and equal mandate about eating the forbidden fruit. That tranſgreſſion that was the treading under foot the covenant of works, and the diſanulling 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 inferiour to a great number of them in length of life. But the word of God unriddleth 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 entred. Gods 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 unfitted himſelf for Gods ſervice, it was reaſon that he ſhould have a ſhort continuance of life, for the longer he endured, the more he would abuſe himſelf.

Ye ſee then two things that the Scripture teacheth concerning death. 3. what are the conſequences of death. Heb. 9.17. The third thing it ſheweth is, what followeth after death: and that is plain; It is appointed for all men once to die, and after death cometh judgment. Narure never dreamed of judgment after Death, but the Scripture telleth us, there is a judgment after Death.

Judgment, what is that?

Judgment (ye know) is a calling of a man before Authority, a looking into his wayes, a conſidering of his actions, a finding out whether he be a ſinner, an evildoer: and if he find him ſo, to paſſe ſentence according to his evil deeds. When God hath took 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 mans 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 Indgment hath two degrees. The particular judgment. Firſt aſſoon as a man dieth. 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 beleever, 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 then tongue can expreſs. Or elſe it findeth againſt him, that he was a ſinfnl man, a wicked man, a hyyocrite, 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 judgment paſſeth upon every ſoul aſſoon as it leaveth the Body.

Then followeth the great univerſal Judgment, The general Judgment. when ſoul 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 (faith the Apoſtle) ſhall judg 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, 5. what is the remedy againſt the evil of death. that is the beſt, the Scripture giveth us a remedy againſt the ill of death. It is a pittiful thing to hear of mortality and ſickneſs, if there were not a good Potion or Phiſick preſcribed to aſcape 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 weale or woe, and not to hear of a remedy, it is woful tydings, and would wring tears from a hard heart.

But the Scripture makes report of death, not only tollerable and eaſie, but comfortable and gladſome to a Chriſtian heart: for it ſheweth 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 our ſelves 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 beleeveth in me, ſhall never ſee death. He meaneth to hurt himſelfe. 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 ſlue 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 nothnig 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 you in mind of concerning Death, and ſo I have done with the firſt point.

The ſecond is, 2. Death is an enemy. That Death is an enemy. Therefore the Apoſtle 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 entreth into a mans ſoul, putteth it to exream perplexity, if he taks 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 miſceif, and ſeeking to peforme 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 before-hand deſireth to be an enemy, Now Death (as we may ſay) ſtudieth our hurt in all extremity before-hand.

There is but two ſorts of hurt that can come to a man. 1. Depriving a man of all that is benefitial or comfortable. One is, to deprive him of that which is beneficial and 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 ſpoyle 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 ſcholler. 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 mans. 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 devideth children from Parents, and Parents from children: all the benefits that this life afford, Death ſtrippeth a man of them all, and turnes him naked out of the world, juſt as he came he muſt goe, 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. 2. Inflicting miſery upon a man. So death bringeth torment for the preſent: It is a terrible thing to wreſtle with; it makes a man bleed, and ſweat as it were: No man can incounter 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 he 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 it ſelfe intendeth, and ſeeks to draw all thoſe that it layes hold on to a ſtate of everlaſting unhappineſs, therefore it is an enemy. So you ſee the ſecond point opened.

The third is, 3. Death the laſt enemy. that Death is the last enemy, after which there ſhall be no more.

But I muſt tell you to whom it is the laſt, Not to all. not to all. For there are a generation of men that ſhall feel death to be the laſt of enemies, and in a manner the firſt. But to the Saints and thoſe that are prepared for death, But to the Saints. 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 encountred 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 toyl 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 unhappineſſe it ſelf.

Indeed properly, Death doth it not, but the Lord Jeſus Chriſt by death. For it pleaſeth him when his ſervants leave this world, then 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 it ſelf 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 enemtes, 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, 4. Death ſhall be deſtroyed. that this enemy ſhall be deſtroyed. A thing is deſtroyed, aboliſhed, when its ſelf ceaſeth to be, and it took 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 evill 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 mans 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 laieth it in the duſt, turns it to putrifaction, 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, Ʋſe 1. For Examination. I ſhall be bold to play the Examiner, to ſearch each conſcience 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 diſcend 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 paines 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 burthen to the heart, and vexe 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; How a man may be fitted for death. That man that takes the greateſt care to diſarm 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, 1. Get death diſarmed now. 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 our ſelves, and with them he deſtroyeth, and killeth, and brings us to perdition.

Now, what have ye done (beloved) to diſarme 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 took 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 foul, 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 battel, that of neceſſity ye muſt; for Death (as I told ye before) is enevitable.

If ye have not; Get alone between God and thy ſelf, 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 bloud, and to deliver thee from the pollution of thy ſins. Beg the Spirit of ſanctification to bear down thoſe ſins, and ſubdue thy corruptions. Beſtow time to perform theſe exerciſes daily, carefully preſent thy ſelf 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 thy ſelf 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 annimate 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, 2. Get armour againſt death. a mans ſelf muſt be armed, or elſe he cannot incounter with his enemy, What is our Armour againſt Death to keep off that blow.

The Apoſtle in one word ſheweth us theſe Armours, when he ſaith, a Breaſt-plate 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 vertues will ſecure a man againſt all the hurt that death can doe. Faith, Hope, and Charity, the Cardinal vertues 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 terrour, nor terribleneſs it that, if a mans 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 wel-doing) I ſay this is that makes us that death cannot ſeparate us from Chriſt, but the further we are from life, the neerer we are to him, for when this outward tabernacle 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 Pallace of eternal bliſſe.

I pray enter into conſideration how ye have behaved your ſelves 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 Gods 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 edifie himſelf in theſe graces, he liveth as a Heathen or an Infidel: and when death cometh to him, it will do him more hurt, then 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, Ʋſe 2. For reprehenſion. if ye have been careleſs for to prepare for this enemy; Now be aſhamed of it, and ſorrow for it, let your hearts now ſmite ye, and ake 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 give my ſelf leave for to enjoy pleaſures, and taken pains to doe good to my body: but all this while it never came into my heart ſeriouſly to think, I muſt die, and after that comes Judgement, that I muſt ſtand before Gods Tribunal, and give account of my wayes; 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 my ſelf 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 dayes, and the end of thoſe, the beginning of another life, and a life that will be infinitely more miſerable then this.

If this (beloved) have been any of your faults to be careleſly 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 your ſelves, 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 butmeat, and drink, and ſport, and paſtime: we blame their folly, andlaugh at it as rediculous, 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 ſhew 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 ſouldiers 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 merrimeut, 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 retchleſs, and ſenſleſs to eat and drink, and labour to grow rich, to bury your ſelves in eatrthly 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 careleſly neglecting a thing of ſo great importance to be provided for.

In the third place therefore I entreat you, Ʋſe 3. For Exhortation. begin this great 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 maiſt 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 theef 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 your ſelves, 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 ilneſs of thy nature and carriage, rehearſe thy wayes as much as thou canſt, condemn thy ſelf before God, mightily crie for pardon in the meditation 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 maiſt repoſe thy ſoul on him, that thou maiſt 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 Chiiſt, thou haſt done and ſuffered enough to redeem me and Man-kind, 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 Covenent made in thy Word. Thus when a man laboureth to caſt himſelf on Chriſt, to lay the burthen of his ſalvation, and to venter his ſoul on him, now he hath beleeved, this Breaſt-plate, 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 kingdome.

And then, labour for Charity, to inflame thee to him again, that hath ſhewed 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 into. Oh that I could love thee, and thy people for thy ſake, thou diddeſt 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, then you are armed againſt Death; thoſe will do you more good, then if you had gotten millions of millons of gold and ſilver. As you have underſtanding for the outward man, as you have care to provide for that, top reſerve 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 miſerable 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 betide 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, Ʋſe 2. For comfort here is a great deal of comfort, to thoſe 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 onely 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 mens, 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, then 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 & bleſſed, even as if it were a ſpirit, all the weakneſſes that accompany the natural being of the body ſhall be baken away, and it ſhall enjoy as much perfection as a body can, and therefore it is called ſpiritual: Therefore I beſeech you rejoyce in the Lord if your ſouls tell you, that you are armed againſt this death.

THE Scripture will afford us many Texts for Funerals. Me thinks there is none more fit, nor more ordinarily preached on than two; and they are both of them voices from heaven.

One was to Iſaiah the Prophet. He was commanded to crie. Iſa. 40.6, The voyce ſaid, Cry. And be ſaid, What ſhall I cry? All fleſh is graſſe, and all the goodneſs thereof, is as the flower of the field.

You will ſay: That is a fit Text indeed: So is this here, A voyce from heaven too. Luk. 1.4. 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 (faith Saint Luke in his preface to his Goſpel) Moſt excellent Theophilus, to write to thee of theſe things in order, that thou mighteſt know the certainty, &c.

It did not pleaſe God for many generatious to teach his Church by writing. The Fathers before the flood he did not teach by writing. They lived long: their memory ſerved them inſtead of books: and they had now and then ſome Divine revelations. They needed no writing.

But after that the dayes of man grew ſhort (as they did in the time of Moſes the Pſal 90.10. man of God: the dayes of our years are threeſcore years and ten: then (I ſay) when the dayes of man came thus to be ſhortned, it pleaſed God to teach his Church by writing.

And although, the whole will of God, all things neceſſary to ſolvation be written, yet God did appoint ſome ſpecial things above all others to be written, ſome paſſages of divide truths. As that ſame hiſtory of the foil of Amalek in the wilderneſs, Scribehoc ad monumentum, Exod. 17.14. Iſa 8.1. ſaith God to Moſes; write this for a memorial in a book. So God commandeth Iſaiah, to take to himſelf a great roul, and to write in it with a mans pen. Ezek. 24.2. So to Exekiel: Son of man, write 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 voyce: this 〈◊〉 that came down from heaven, write it.

Though that writing addeth nothing to the Authority of the Word. For the word of God is the ſame Word, and is as well to be obeyed, and as well to be beleeved, when it is delivered by tradition, as when it is by writing: yet notwithſtanding we are to bleſſe 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, Rom.14.1. for every part of it: for whatſoever is written, is written for our learning 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, The diviſion of the words. you have a Propoſition. Dead men are bleſſed, Bleſſed are the dead. Now, becauſe this is not generally true, therefore.

Secondly, you have a Reſtriction: all Dead men are not bleſſed. But who are bleſſed then? they that die in the Lord. There is the Reſtriction.

Thirdly, you have the Time from whence this bleſſedneſs beginneeh. From henceforth, bleſſed are the dead that die in the Lord.

Fourthly, you have the Particulars wherein this bleſſedneſs conſiſts. 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, by a voyce from heaven; A voyce from heaven ſaid write. And then it is confirmed by te 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. Obſervation 1. Bleſſed are the dead.

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 vertues. What need I tell you more? S. Auſtin in his 19. book DeCivitate Dei, Auſt lib. 19. de Civit. Dei. telleth us of no fewer then two hundred fourſcore and eight ſeveral places of bleſſedneſs. All determined in this life.

To let them paſſe. Bleſſedneſs conſiſteth in the enjoying of the ſoveraign good. That ſame ſoveraign good is God. We enjoy God both in this life, and in the life to come.

From hence there is a double Bleſſedneſs.

Diſtinguiſh them as you will; Whether you call one Beatudo vioe, the other Beatudo patrioe, 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 hereer; It mattereth not in what terms yon 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 then it is from the Lord.

It is with the Lord, but then it is from the Body. There is a third Condition, when it ſhall be in the body again, Phil, 3.21. and with the Lord for ever. Then is the full conſumation of bliſſe, when this ſame body of ours ſhall be raiſed up, and made like the glorious body of 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 Mirrour 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 Bleſſedneſs 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, Phil. 1 23. and to be 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 mag is melius (you muſt bear with Saint Pauls incongruity of ſpeech) it is much more better to be with him. If our hope were only in this life, 1. Cor. 15.19. of all men, beleevers, 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 beleeve the immortality of the ſoul.) One of the heathen Poets could ſay, No man is bleſſed till death.

Creſſus 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 haypy? He named two btethren more, that did a worke 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. Creſſus 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 accont thee not happy before death. Creſſus grew to miſery, and then he cried out, Oh Solon, Solon, &c.

Here we have a word, a voyce 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 bloud will not be perſwaded of this, that dead men ſhould be happy, that there is a happineſſe in death.

There are many things they have againſt it. Firſt, ſay they, Death is an enemy. It is very true, Death is 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 leggs, wings, hoofs, 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 dogg, is better then a dead lyon.

Sathan is a lyar, and the father of lies, but yet notwithſtanding that word of his was a truth, Job. 2 4 Skin for skin; yea, all that a man hath will he give for his life. Vita dum ſuper eſt, benè eſt, ſaid Moecenas, when he lay grievouſly ſick of the Gout, So long as life remains, it is well enough. You have one man that liveth in extream 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, Job. 6.3, and the venome of them drinking up his ſpirits, by ſome ſickneſs; yet he would live. You have 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 Gods beſt children, that look for a better life then this, when this 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, Pſa. 119.175. pſal. 39.13. Iſa. 38.18,19. that I may praiſe thy Name: oh ſpare me 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, 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 Gods children, wiſhing for death, Job 7.15. Num.11.15. Job, My ſoul hath choſen ſtrangling, and death, rather then my ſelf. Lord I pray thee (ſaith Moſes) kill me out of hand, and let me not ſee my wretchedneſs. Elijah, 1. King. 19.4 when he fled from Jezable for his life, Lord (quoth he) take away my life, for I am not better then my fathers. He was not willing that Jezable ſhould 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 needs think to know what was better for him, then God himſelf doth; Jonak. 4 3. Lord, take I beſeech thee, my life from mee; for it is better for me to dic, 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, Job 3.20. that there is queſtion made by Job; Wherefore 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 lay 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 voyces upon earth againſt it, that if there were not a voyce from heaven to ſay, Bleſſed are the dead, that die in the Lord, we ſhould ſcarce beleeve it.

But then if the dead be bleſſed, Queſt. why do we not die, that we may be bleſſed?

There is ſuch a like Queſtion of Scipio in that ſame book of Tullies; Anſw. 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 ſchollers 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 Uticenſis after he read Platoes books of the Immortality of the Soul; made away himſelf. Many ſuch examples there have been. And I find often-times in your bills many that have laid violent hands upon themſelves, ſome that cut their own throats, and ſome that hang 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. Five cauſes of ſelf-murther. Some do it to avoid ſome ſhame, or ſome diſhonour, or miſery, or beggery, that ſhall befall them. Thus did Achitophel, when he ſaw that his counſell was defeated, he went home and hanged himſelf: Thus have many done to avoid 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 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, aſwell for that nocent bloud of his own that he ſpilt, as he ſhall for the innocent bloud of the Son of God that he betrayed.

Thirdly, we find ſome that have done this to avoid ſome villany that they feared ſhould be offered them. As for example. Pelagia a noble Lady, that we read of in Eccleſiaſtcall ſtories, when ſhe was followed by ſome barbarous ſouldiers that would have abuſed her, ſhe ſpeaking nothing but, never a villain of them all ſhall touch me; threw her ſelf over a bridge, and drowned her ſelf.

Some of the Fathers do little leſſe then commend her for this. Saint Auguſtine condemnes her, ſo ſhould I. For, why ſhould ſhe that had done no hurt, do hurt to her ſelf? why ſhould ſhe to eſcape the hands of the Nocent, lay violent hands upon her ſelf 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 name of valour. Raſis in the book of the Machabees did thus. And if there were no other thing in the world to ſhew that book to be Apochriphal Scripture, this is enough, in that the Author of that book commendeth Raſis for it.

It is not valour for to flie a danger: it is valour to bear it. If any example can be alledged to this purpoſe, that of Sampſons may. But Saint Auſtin he anſwereth. The Spirit of God ſecretly commandeth him to do it. And we may verily beleeve 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 diprive 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 Gods 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 our ſelves: therefore ſurely (except Gods mercy be greater then 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. Obſervat. 2.

It may be conſtrued two wayes, What it is to •… ie in the Lord Rom. 16.1. the prepoſition is Ambiguous: for the prepoſition many times in Scripture ſignifies In Domino, or propter Dominum. As Rom. 16.1. 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 Gods cauſe, for the Lord. So again, Say to Archippus, look to the miniſtery 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 Latine, 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 judgment I attribute much in tranſlations) he readeth it ſo, Bleſſed are the dead, qui moriuutur cauſa Domini: and then in his Annotations, propter Dominum. And if you take it thus, then 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 Martyre; A man doth wrong to a Martyr, that prayes 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 pretious death, that hath both a good life before it, and a good cauſe coming next.

The Matyrs 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 reaſon, and ſome for ſowing of ſedition; ſome for abſolving ſubjects from the oath of Alleageance, 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 himſelfe, 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 cantot 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 Beleevers, 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) then we that are aſleep in Chriſt, 1. Theſ. 4. &c. If we beleeve that Jeſus died, then thoſe that ſleep in Jeſus ſhall he bring with him, &c. 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, 1. To die in obedience that we are to doe.

Our laſt and greateſt act of obedience, is to reſign up this ſame ſpirit of ours willingly, chearfully 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) 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. 2. In repentance Die in repentance. I remember what Poſſidonius ſaid 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 himſelfe did ſo, for he cauſed the penitential Plalmes to be written, and they were before him, as he lay upon his bed, and he was continually reading thoſe penitential Pſalmes, and meditating upon them with many tears: he died even in the very act of contrition.

I do love to ſee a man chearful upon his death-bed: 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, then he will wipe away theſe tears of repentance too, theſe tears of godly ſorrow: But the Lord grant he may find me with tears in mine eyes.

Thirdly; 3. In faith. Die in faith. Indeed if ever Faith had a work to doe, it bath then a work to do, when all other comforts in the world fail us, and freinds 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. 4. With prayer. Die with Invocation, calling upon the name 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 neceſary 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, Luke 23.46. Act. 7.59. but with our bleſſed Lord; Father, into thy hands I commend my ſpirit. And with Saint Steven, Lord Jeſus receive my ſpirit.

And next to this, 5. In charity. let me put in alſo, Mercy, Charity: Die forgiving one another. Thus our Lord taught us to do, when he cried out, Father forgive them for they know not what they do. Luke 23.34. Act. 7.60. And Saint 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 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; 6. In peace. 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, How to come to die in the Lord. muſt live in him. A man cannot 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 repentence, in invocation, in charity, 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. 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 well-beloved neighbour, Miſtris S.H. late the Wife of your late reverent Paſtour, 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 buriall 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 intreated to perform now, the like duty to the ſecond Wiſe. And I was eaſily intreated 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 ſtraitned 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 Vertuous 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 dayes of her life. And mark it I pray you: It is not all the dayes 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 vertuoks woman will do him good, and not evil all the dayes of her life: And for this amongſt many other things, I do commend this vertuous Gentlewoman. I may almoſt ſay with the words there in the end of that Chapter; Many daughters have done excollently, 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 vertuous good Woman would give her ſelf no reſt, till ſhe had theſe children out of Portugal: ſhe got the two ſons hither. And what was her care? (here is another exceſlency 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 furnſhed him with money for his adventures. The other ſhe bound Apprentiſe here in the City to an honeſt trade: and ſhe hath given them a liberall childes portion, I may ſay ſo. A childs 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 a 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 moneths: 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 vertuous Woman, that did good to her Husband, not all the dayes of his life, but all the dayes 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 ſhewed to her Husbands 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 relieſe 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 ſcholler in the Univerſity of Cambridge. And ſhe conſidered too, that, there are many Miniſters Widowes that lived well, while their husband lived, that are fain to crave reliefe (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 maintaine, partly two Schollers in the Univerſity, from their firſt coming thither, till they be Maſters of Art. And then with the reſidue to maintaine 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 ought 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 Gods 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.

Good Lord teach us to number our dayes, 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 dayes, 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 Shepheard of the ſheep, through the bloud 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.

THat I may briefly come to open to you the ſum of that that I have to deliver out of this Scripture: The Coberence. 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 Corinths (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 intreat him, that he would ſend him 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 matrimonial benevolence

The fourth; Whether if one of them being a Beleever, and the other an Infidel, it were lawful, or convenient for the beleever to remain a yoke-fellow to the Inſidel. Theſe and divers other caſes of concience, they intreated 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 canuot 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 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, &c. 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 rejoyce, as if they rejoyced not. This, I do not come to ſay, I ſuppoſe, and I think it ſit, or I give my adviſe, or for the preſent occaſion it is fit to be thus. But brethren, herein I am conſident, and reſolute, that you ſhould be as if not, in all things: in this I am bold. This is the driſt of the Apoſtle, that he would bring in one thing wherein he is conſident, after the reſolution of divers Queſtions, wherein he could not be ſo conſident.

So then, Diviſion of the Text. the words I have read, contain two general things.

Firſt, 1 Preſace. the Apoſtles Preface to his Exhortation.

Secondly, 2. Exhortation. the Exhortation it ſelf.

The Preface in theſe words, But this I ſay brethren.

The Exhortation in the reſt of the words, The time is ſhort, &c.

In the Exhortation there are likewiſe three things that I would note unto you. In the Exhortation.

Eirſt, 1. The ground of i. the ground of the Exhortation in theſe words; The time is ſhort.

Secondly the Exhortation it ſelf, 2. The Exhortation it ſelf. in theſe words: It remainech that they that have wives, be as though they had none: and they that weep, as if they wept not: and they that rejoyce, as if they rejoyced 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, 3. The motive. is a ſpur the Apoſtle addeth to quicken 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, In the Preface. is the Apoſtles Preface, But this I ſay brothren. And in this I would note but two things: I will but name them (becauſe I would not be ſtraitned in two principal points that I would gladly open.)

Firſt here I would note: Obſeavation. 1. How conſident, and earneſt, and reſolute a 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 adviſe, (faith 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 ands, 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; Obſervat. 2. The compellation, or term that he giveth 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 middeſt of his ruſſe, 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 Goddeſſe of his yoak-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 eares will be ſo ſtopped againſt it. But as many of you as are brethren, that have given up your ſelves 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 yeelding 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 will ſuffice for the Preface, becauſe (as I ſaid) I would not be ſtraitned.

Now I come to the Exhortation. In the Ehortation. It remaineth that they that have wives, be as if they had none, &c. Firſt I will in brief open the words, and then come to ſome matter of inſtruction.

I begin firſt with the ground of the Exhortation. 2 The ground of it. The time is ſhort. The word tranſlated ſhort, ſignifieth in the orignal, Time cut off. And ſo the Apoſtle aluded (as the beſt Expoſitors agree) to Seafayring-men: that have almoſt done their voyage, The meaning of the words. and begin to ſtrike ſayle, and to fold them up together, and are even putting into the Harbour, and are going to unlade their goods. So faith 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, and 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 flight-ſhot of the ſhoar, when they begin to ſtrike ſayle, 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 my ſelf the father of a thouſand children, and might come to people almoſt a whole Couutry, &c. 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 aſ ſoon as we begin our voyage, we are ready to ſtrike ſayle 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 ſayle, and even to go out of the ſhip into the harbour, it is a meer folly. Theſe things are not worthy 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; Obſer. 1. The time of our life in this world is very ſhort. We have a very little time to continue in this world. This is a very fruitful and profitable point, but becauſe I would not be ſtraitned, 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) is that becauſe we have but a little time, Obſer. 2. we are even ready to ſtrike ſayle, 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, &c. And there the Leſſon that I no • e is this; That the ſerious meditation of the little and ſhort time that we have to remain in here below, The meditatlon of the ſhortneſs of our lives, a ſpecial means to take us off of the world. 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 then is in the Text. The time is ſhort (ſaith he) the time is contracted, you are ready to ſtrike ſayle: therefore do this.

I might give you a world of Scripture to prove this. But I will ſatisfie my ſelf in laying you down two or three grounds of it.

Firſt, Reaſ. 1. we know, that all things that ever a man can enjoy in this world, they all die, aſſoon as ever this 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, thers is an end of all thoſe 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, 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 Kingdome 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 the 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 doeſt thou ſo? We are ready to ſtrike ſayle; we have but a little time to continue. So that becauſe all the bleſſedneſs 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, Reaſ. 2. and principle Reaſon, why the meditation of the 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 took up with ſome buſineſs, though there were a great many other things, that be could find in his heart to think upon: yet the ſoul intends that one mainly, and can find no time for the other. This 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 needfull thing of all that we have to do in this little time here allotted us, is; How to ſhoot the gulph 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 toyes and baubles.

It is a thing that the Emperour 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 countrey of Greece ſhould be conquered: and ſo it might have been. But he imploped his ſouldiers to gather a company of Cockleſhells, and Pibbles, and ſo ſayled home. Had not every one cauſe to laugh at the folly of this Emperour? Verely, 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 it ſelf: now if •… hou lay out this little, about wife, or children, or to purchaſe a little wealth, or cheſe 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 haſtneth 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: •… 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 or heaven to get, that yet we have not got ſealed, ſo many particulars concerning better life, that a man may wonder that ever any one ſhould find one half day to 〈◊〉 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 intend.

Oh that we had learned this excellent leſſon, Ʋſe. that the Apoſtle teacheth the Corinths 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, The ground of all our neglect of heaven, is he want of the conſideration of the ſhortneſs of this life. and careleſneſs of heaven, 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 Corinths in the Text: they will ſay; It is true, it is a good point to be preſt 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 are but newly entred: and do you think that we are ſtriking ſayle? Or another, that hath lived forty or fifty years, in the middeſt of a full trade, that beginneth to get ſomething in the world: do you think that he is ſtriking ſayl? 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 ſayleth by, and is gone; and that in the turning or 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 ſayling 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 your ſelves: 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, Sathan labours above all thing to make men put off the conſideration of the brevity of their lives. men dare not think of this: and the Devil laboureth for nothing more in the world then this, to make men put off the ſerious conſideration of the brevity of their lives, and that they have longer time to continue here, then 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 gohence, and he 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 Docters 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 Phiſitians came and told him, that he muſt die: Good Lord (ſaith 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 he ſaved, &c. Such thoughts ſhould enter into us now: pitch on them ſeriouſly: buckle to them ſoundly.

We may learn this point of wiſdome of the divel 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. Wo be to the Inhabitants of the earth, and the Sea, (Revelat. 12.12.) for the divel is gone out amongſt men, having great wrath becauſe he knoweth that he hath but a ſhort time: So ſhould we do. Think with thy ſelf: the ſeventh Angel will come ere long, and ſweare 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 ones caſe, thine or mine, that God ſhould ſay, Go fetch ſuch a man, I will give him no more time; It is true, I give him ſome, but now his voyage is at an end, his ſayl is ſtruck: and then we ſhould have 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 my ſelf every day. And then God ſhall ſay; Were theſe the things I give 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 thy ſelf, I have not long to live, after awhile 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 evill.

But this is not the principal point I have to ſpeak of, 2. The exhortation it ſelfe. therefore I paſs it briefly. I come to the Exhortatiou it ſelf. It remaineth that both they that have wives, be as though thy had none; and they that weep, as if they wept not; and they that rejoyce, as though they rejoyced not; and they that buy, as though they poſſeſſed not; and they that uſe the world, as not abuſing it, &c.

In a word: The meaning of the words. I take the ſum of the exhortation to be, as if the Apoſtle S. Paul had ſaid thus; Brethren; you are ready to caſt anchor; trouble not your ſelves: be ſtedfaſt; gird up the loynes of you 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 aſhoar, 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 plie the pump all the day, aſſoon as he is aſhoar, he is free : if you rejoyce, if you be in proſperity, if you be as the Maſter of the Ship that hath great preferment, be as if you rejoyced not: Why? you are almoſt come aſhoare; 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? What is meant by having wives and yet to be as having none. 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 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 yoak-fellow; one in whoſe Boſome 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 glut himſelf, and to think, now I am a happy man, I need no more, God hath given me ſuch a yoak-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 rayment, 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 injoying 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; 2. By weeping as if they weept not. They that weep as if they wept not. That is, for matter of Affliction. One man cometh out, and he exceedingly glorieth in his happineſs that he hath a wife. Another complaineth: 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 neereneſs of the ſhoar 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 ſayles, and (as I ſaid before) ply the pumpe, 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 croſt in my good name, in my yoak-fellow: Well Death will end all theſe, I have but a little while ro tarry in this world, and ſhort things muſt not be tedious.

On the other ſide; 3 By rejoycing, as if rejoyced not. He that rejoyceth, as though he rejoyced 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 as ſoon as I am out of the Ship, they are as good as my ſelf. I am now neer the ſhoar, and ſhall be ſoon out of the place I am in, let me therefore moderate my ſelf. 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, 4. By buying as If poſſeſſed not to be as though be poſſeſt not. That is, for a man not to inlarge 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 my ſelf in my thoughts, as if I had nothing but food and rayment.

And then, 5. By uſing the world as not abuſing it. laſtly cometh in the main of all the reſt: They 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 imploy 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, Obſervat. true beleevers: all the bleſſings and croſſes 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 beleever 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) layes 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, Opened. better lay it open to you, then by ſuch a compariſon as this. Look how worldly men uſe the things of heaven: ſo a heavenly man uſe the things of the world.

To inſtance in a few duties that I will but name. A beleever is to be to the world as a worldly man to the things of heaven. Suppoſe it be the duty of prayer. Bring me out a true beleever, and a worldling, let them both be put upon this duty of prayer. The true beleever, 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 it ſelf as it ſhould, when he is in the duty: his heart is ſo violently bent to it: it ſo ſtrugleth 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 griefe, if he have carried it ill. Thus a religious heart carrieth it ſelf 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.

Or again, ſuppoſe a man whoſe heart is ſet upon Mammon, put this man to recreation; he may perhaps find time to play at Bowles, 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 merchandize, his buſineſs in the world.

Juſt thus (beloved) it muſt be with every true beleever 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 children, 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 hearts 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 my ſelf ſo, that in the middeſt of ſorrow and trouble, to be as if God freed me from all, remembring 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 beleever.

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, Proved by Scripture. That a true beleever, that would have comfort of it, that he is a true believer, 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 world: 1 John 4.10. if any man love the world, the love of the Father is not in him. Hence I argue thus; He that muſt ſo uſe wife, children, credit, freinds, 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 awork: 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 injoyneth that we ſhould not love them, that is, that our hearts muſt not be fixed on them.

Another place you have likewiſe in Colloſs. Col 3.1. 3.1. Set not your affections on things below. Now (as I ſaid before) if any man do 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 beleever, 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 ſtraitned. Two or three arguments I will add to make it plain, Why every true beleever muſt be as if not, in all theſe things.

Firſt, By reaſon. Reaſ. 1. becauſe all the things in this world (which are contained in the Text) they are all but empty poor things to a beleever. To another man who makes them his God (in his conceit) they are full; The things of the world are emptle things to a beleever. but to a true beleever 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 af this world paſſeth away. The faſhion of the world, What is that? That is, a thing that is a ſhew without a ſubſtance. Nay, the world ſigniſieth, 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 then a begger or a varlet: ſo all things in the world are no better then ſhadowes and empty, like a piece of a ſtage-play: and no marvel if beleevers that know this uſe them, as not.

Secondly, Reaſ. 2. The things of the world are none of a beleevers. another argument why beleevers muſt in all theſe things uſe them as if not, is, becauſe they are none of a beleevers, and being none of his, it is a meer 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 Beleever 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. Note. For when we come to be Chriſts, we muſt ſell all to buy that Pearl, and in ſelling all, 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 Coppy-hold, to be tenants at will to that great Land-lord: we have only a little time in them. And if it be ſo, that every beleever hath no more to do in this world but thus: that he is meetly at the pleaſure of God, and can properly call nothing his own, but God and Chriſt, then certainly, Simile. he muſt uſe all theſe things as if not. Conceive it thus. A Traveller, goeth a long journey, hee cometh at night to his Inn, when he is there, he is woundrous glad, of his table, of his bed, of his fire, of his meat and drink, and every thing, and he is woundrous 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, then 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 beleever ſaith, I am now in my journey, I am here, no other, then 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, Reaſ. 3. The things of •… he world hinder a beleever in the ſervice of God. the laſt and the main Argument to prove that every true beleever muſt be, as if not, in all the things of this world; is, becauſe if he be any otherwiſe in them, hee will be ſo intangled, that he ſhall not be fit for the ſervice of God. And this third Argument will be of the greateſt force to a true beleever. 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 beleever of all things, to look about him. The Apoſtle ſaith directly, that none that warreth intangleth himſelf: Simile. that is thus: Suppoſe a man have received preſs-money to go a ſouldier, will he be ſo mad as to lay out his money upon a Farm in the Countrey, when upon the command of his Captaine, upon pain of death, he muſt follow preſently. Beloved he that intangleth 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 Farme, 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 intangleth 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, Ʋſe. when we come up by occaſion into the City, and here ſee all men ſo full of trouble, every man ſo toyled 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 beleevers, 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 indeed, Reprehenſion. and in truth, whether we be in theſe things, as if not. But alas what ſhall I ſay? I remember a ſtory 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 faith; 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 injoyning ſuch ſtrange duties to fleſh and bloud. 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, &c. 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 proſeſs 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 kingdome of heaven with violence: Where we ſhould cry out as the Horſe-leach 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 cryed 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 cloaths, to honours, to preferments, to riches, to eaſe, to pleaſures, and the like; there we are as the barren womb, that never faith it is enough. Brethren, is it not thus?

But me thinks I ſhould bring you ſome particular inſtances to convince you, Particular inſtances. 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 hours time. Do you call this as if not, brethren? Come to another, that hath a wiſe: 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 affliction; 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 joyes 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, &c. 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 determinatly, 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 alledge many things: we have callings, and we muſt follow our Callings: if God brings me in imployment, 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, How to know whether we uſe the things of the world, as if we uſed them not. God is not mocked. In a word therefore, to put you on the tryal. If thou findeſt in the middeſt of thy trading, and merchandizing, or whatſoever calling thon 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 alwayes ſaying with thy ſelf, 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 alaſs, there are many good people and godly, that have 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 buſineſs.

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 a man may come to uſe things, as if he uſed them not. how he ſhould come to have his 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 hand-faſt of Jeſus Chriſt: work out your ſalvation, and that you may know that you are beleevers upon good grounds, and that you have the graces of the Spirit of God in you, indeed, 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 untill thou doſt this: and thinkeſt withall of that I have formerly ſaid, that thou art ready to ſtrike ſayle, I will never beleeve 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 faſſion 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 Scaene, it may be it is done in half an hour, and though it make a fine ſhew, yet in truth there is no ſubſtance in it.

There is one, 3. The Apoſtles Motive or ſpurre. it is a faſhion: beſides, it paſſeth away. So then in this ſpur, there are two things. I will but name the heads.

Firſt, Obſer. 1. The things of the world but a ſhew without a ſubſtance. That the things of the world, (all that I named before) are but a ſhew without a ſubſtance; Even as a Scaene or Comedy, things that have a glorious glittering ſhew to the eye, but if you look indeed 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 thorow them, and there is no ſuch matter.

But the ſecond thing which I rather would preſſe, Obſer. 2. The ſhew of the world is ſuddenly gone. is, that it is 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 Begger: or as it is with ſome of your delicate faſhions, that while you are ſpeaking of them, the faſhion is ſpoyled. 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 perſwaded by me, or by the Spirit of God in his unworthy miniſter, to uſe the things of this world morderately, and carry your ſelves as you ought in croſſes and afflictions: yet know this, that the faſhion of theſe things will ſhortly be ſpoyled. And if they be all ſo unconſtant, what a fool art thou to ſet thy heart upon them?

We may learne this wiſdome 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 Taylor that makes it, yet he muſt make no more of the ſame faſhion, but the next Terme, they will come to another. Learn, I ſay, this wiſdome 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 ſhew, it paſſeth away, to morrow thou maiſt be a begger: to day a man, to morrow none.

But if thou wouldeſt keep the faſhion, get the faſhion of grace, get a right to heaven, an intereſt in God, and be content (in Gods 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 topp 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 beleeve 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 your ſelves; 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 ſhewes, and not ſubſtances: Grace and the favour of God is only that which is ſubſtantial, Grace is onely ſubſtantiall. whatſoever you look upon that is under theſe, are but ſhewes: riches, and honour, and worldly contenments 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.

IT could be no Parradox 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 mans waies pleaſe God, Prov. 16.7, he can make his enemies his friends.

Of all the enemies men have, the ſpiritual are the worſt;

For they are, Common, Enemies. Continual, Enemies.

Common Enemies I call them, becauſe they are every mans 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 Sampſon, Up Sampſon thy enemies are upon thee.

The three principal of theſe (ye know) are commonly reckoned up to be. The Divel, 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 Turkes, 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 newes of that may chear us. Behold, this is the newes 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 enemie of man kind; Plal. 9.6. 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 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; The parrs of the Text. of an Enemy, and of the deſtruction of this Enemy.

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 Fyled, not in the Fore-front of the battel, 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 killing 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 an Enemy indeed it is; one of the Divels regiment. The Divel 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 ſhew ye what kind of Enemy it is.

Secondly, Obſer. 1. Death is an enemy. wherein it appeareth to be an Enemy.

Firſt what kind of Enemy Death is; What kind of enemy.

Firſt a Common Enemy; 1: A common enemy. 1 King 22: 31 Common to all man-kind. The charge 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 Keifar, all are marks that this aimeth at: Gen: 16: 12. one killing weapon or other it hath for them all; like Iſhmacl, The hand of him is againſt every man. The young and the old, the ſtrong, and rich, and noble, Pſal: 89: 48. and wiſe, and holy, none can ſcape, none can keep out of Deaths reach. What man is he that liveth, and ſhall not ſee death.

Ye will object to me peradventure. Object. 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, Anſw. but I muſt not. I have many things to ſay. In 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 inſtead 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 man-kind, Joſh: 23: 14. for as the Scripture ſaith, Job 30: 23. It is the way of all the earth. And the Grave it is the houſe appointed for all living. It is a common Enemy, and it is the more dangerous for that.

Secondly, 2: A ſecret enemy. it is A ſecret Enemy; And it is the more dangerous for that. Secret Traytors are worſe then open enemies: theſe may be prepared againſt, becuaſe we know them: thoſe may ſurprize us unawares, becauſe we ſee them not, nor ſuſpect them. Poor Uriah carrieth Death in his boſome: 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 candivine when, and how, and where Dea •… h will ſeize upon him? it is not for any to determineſuch 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 yea cannot imagine how many, when the very eye (as ſome Occoliſts obſerve) have 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 Ayre 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 lyeth down with us in our beds; it is wrapped about us in our cloaths that ſtick to us.

Benhadad is ſlain in his Bed. Ammon at his Table. Zachariah in the Temple. Joah at the Altar. The diſobedient Prophet is torne with a Lyon. The unbeleeving Prince is trod to Death in the croude. Abimelech ſlain with a Mill-ſtone; and Pyrrhus with the fall of a Tyle. Adrian is choaked with a flie. Victor is poiſoned with Wine. And one of the Emperours with the bread he received in the Sacrament. Thus Death waiteth every where, and yet we ſpie it not. It is a ſecret Enemy, and therefore the more dangerous.

Thirdly, 3: A ſpiritual Enemy. it is a Spiritual Enemy. And it is the more dangerous 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 diſcernable, 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 Ayre: 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 Gods decree the death of the ſoul is a concommitant of the death of the Body, and were it not by Gods mercy reverſt, they wouldſtill 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 de ath is ſin. Some make queſtion whether if Adam had never ſinned, he ſhould ever have died. But me-thinks the Apoſtle Saint Paul putteth it out of queſtion; By one mans diſobedience ſin came into the world, Rom: 5: 12. 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 rejoyned to the body, to ſuffer torments eternally. All theſe are the recompence, 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, 4: A continual Enemy. it is a continual enemy. And it is the more dangerous for that. It laies 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 hour-glaſs, 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 took 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 wombe, and never leaveth us.

So we ſee it is a Common, a Secret, a Spiritual, a Continual Enemy.

Next we are to conſider; Wherein Death is n Enemy. How and wherein Death ſheweth it ſelf an Enemy. What Death deſerveth at our hands, to be thus accounted and ſeared. Fearful and terrible it is, that is certain; So Ariſtotle, It is the moſt terrible of all terribles. Jeb: 18: 18. Bildad in Job, calleth it the King of terrours, What doth Death bring with it to make it fearful?

I anſwer, In reſpect of its attendants. 1: ſickneſs, &c. Heb: 2: 15. Death hath ſundry concomitants, and companions 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, then a life indeed. So that howſoever the Apoſtle ſaid in another place, 2: Cor: 6. as it were dying, and behold we live. There Death 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, Plal: 39: 6. it is but the ſhadow of a life that man walketh in: Man walketh in a vain ſhadow, and diſquieteth himſelf in vain. It it true, it lighteth not on all alike, ſome it cometh on as a Lyon, 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 pell-mel, thick and three-fold on us, when they come. In reſpect of theſe, it may be ſaid to be an enemy.

Secondly, 2: Diſſolution of the frame of nature. the diſſolution that Death bringeth. For it diſſolveth the frame of nature; It divorceth, and ſeparateth the Soul from the 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 Euemy. 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 neerer then 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 drouping 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, 3. The Grave. the horrour of the Grave: the men of darkneſs, as 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, Ezek. 24.16. as Ezekiel ſaid by his wife. And though it were never ſo lovely before, yet it quickly becometh loathſome. Our Beds muſt be made in darkneſs, where corruption and wormes, muſt be the Mattreſs and Coverled, to lie under us, and ſpread over us; Thou ſhalt ſay to Corruption, thou art my father, Iſa. 14.11. and to the worme, thou art my mother, and my ſiſter. That body of thine, that God in the wombe ſo wonderfully made, that thou all thy life-time (paradventure) 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 putrifie, and thy bones rot, and the beauty of it (though ſomtime it were as the Roſe and the Lilly 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, that we ſhall come from a beeing to no beeing. Theſe cannot but make Death look with the face of an Enemy.

Fourthly, 4. Loſs of worldly contentments and actions. The loſs and deprivation of all worldly contentments, and worldly imployments: 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 farewel then. Farewel to all, to prophets and pleaſures, and honours, we ſhall carry none of them away with us; Pſal. 49.9. None of our pomp and glory ſhall deſcend 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 wardrope, to our dauncing, and feaſting, and muſick: Death pulleth us from all theſe, and layeth us levell with the Duſt; It mingleth ſhovels and Scepters together; It makes rich and poor, the Prince and the Peaſant alike; I ſhall ſee man no more. Iſa. 38.11. All relatians we have now, ſhall be broken off then, between Husband and Wife, Parents and children, Maſter and ſervants, neighbour and neighbour, friend and friend: we ſhall dwell apart with our ſelves, and not ſo much as ſhake hands one with another.

All the ſervices and imployments we are took 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 invenſion, nor wiſdome, nor counſel, as Solomou 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 Almes, no Preaching, no Prayer, no Confeſſion and thankſgiving. Pſal 6. The Corſe cannot praiſe thee, the Grave cannot give thanks, they that go down into the pit cannot honour thee.

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, 5. Conſciance of ſin, and certainty of Judgment and uncertainty of ſalvation. and bereave us of all opportunities of receiving, or doing, or performing any ſervice to God at all, either in Church or Common-wealth.

Fifthly and laſtly, Conſcience of ſin, and certainty of judgment, and uncertainty of ſalvation (for brevities 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 hugg it in our boſomes. Oh but when Death cometh once, it thruſteth theſe things out, and oh the horrour 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 Deaths quiver; Heb. 9.27.2. Cor 5.10. After Death cometh judgement. And we muſt all appear before the judgement ſeat of 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 reverſt, 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. Iſa. 33.14. Oh who can dwell with devouring fire? with thoſe everlaſting burnings?

And then laſtly; The uncertainty of our future eſtate. For how many thouſands be there that die, that can not tell what becometh of them when they die, but they muſt ſing that Farewel to their ſouls as Adrian to his, My poor wandring ſoul, whether art thou going? What will become of thee? Death then being accompanied with ſuch an Army of Terrours 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, Why Death called the laſt enemy. becauſe it is the Laſt that ſhall be deſtroyed. So the common ſtream of Interpreters.

It is the Laſt Enemy that ſhall aſſault us. 1. Becauſe it is the laſt that ſhall aſſault us. Therefore we have more enemies than Death. 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. I, we have ſo (God knoweth) Enemies on every ſide. Without us, within us.

The Divel he is an Enemy to us, The Devil. and vollies of tentation he hath to diſcharge againſt us. So many tentations, ſo many Enemies.

The World is an enemy to us: The world. An enemy when it ſeemeth a friend; 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 counfell, and company, and examples to ſeduce and inſnare us.

Laſtly, The fleſh. our own fleſh is an enemy. It is a Serpent we carry in our boſomes. The Divell is a Serpent in Hell: the world is a Serpent in our hand: the fleſh is a Serpent in our boſome. We carry it with us where ever we go: It is a con-natural, 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 ever thou art) there is no Enemy like thy ſelf: thy ſelf is the worſt enemy of all. All the ſparks that ſlie out of Sathans engines, could never ſindg 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 ſhipwrack 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 what 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 our ſelves 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; Pſal. 27.11. Lord teach me thy way, and lead me in the right path, becauſe of mine enemy? That is one thing I have to note.

Again, Therefore likely to be the worſt enemy. another thing I have to note; If Death be the last enemy, then in all probability it is like to be the worſt. Of the Divels regiment it is, (I told ye before) He is the General of the Army. And (beloved) beleeve it, the Divel is very politick and ſubtile, in marſhalling his forces, he will not place his beſt Souldiers in the forefront of the battel, but keeps them in the Reare, 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 plaies his beſt play at the laſt; A cunning Archer, that ſhoots his beſt ſhaft at the laſt. So ſince Death is the laſt Enemy, it is like to be the ſoreſt.

Now the ſorer we are like to find him, the carefuller we ſhould be to arme againſt him: alwayes to put our ſelves in a readineſs, that whenſoever he cometh, he may find us weaponed: that if it were poſſible, we might be alwayes doing, as if we were dying, it being the height of the perfection, that any ſoul can attain to (as the heathens themſelves well obierved) 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, 2. Becauſe it is the laſt that ſhall be deſtroyed. another reaſon. As it is the laſt by which we are aſſaulted, 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? Who it is that deſtroyeth Death. Our ſelves; In likelihood Death is more likely to deſtroy us, then 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, Rev. 5.3.5. 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 Goliah, 1. Sam. 17.23. Hoſ. 13.14. when he defied the hoſt of Iſrael, and all men ran away, Let no mans heart fail him. So ſaith the ſon of David, The Lord of David, let no mans 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, Act. 3.15. whom Saint Peter calleth the Lord of 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? When Death ſhall be deſtroyed. We ſee Death playes the Tyrant ſtill, it killeth and ſpoyleth, as faſt as it did? his ſickle is in every ones 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. At the day of the Reſurrection. His meaning is, at the general day of the Reſurrection: when the end of the world ſhall come, then Chriſt ſhall deſtroy him. And he bringeth it in the rather, to aſſure the Corinths 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 then it play the domineering Enemy?

No, Comfort in the mean time. not ſo neither. We have comfort enough in that, that 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, then he ſpoyled him of his power, and took his weapons away, and triumphed over him in the open field. When he aſcended into heaven, then he carried thoſe ſpoils with him in token of conqueſt, as Sampſon 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 remembred, but mortality ſhall be ſwallowed up of life.

I, 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, 2. Cor. 15.57. that hath given us 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 he no more. As there ſhall be no more ſorrow and pain, ſo there ſhall be no more death and ſin: Rev. 7 17. Hoſ. 13.14. All tears ſhall be wiped from our eyes: I will ranſom them from the power of the grave, and redeem them from death.

More then this; This yet addeth to our comfort, Chriſt will ſo deſtroy Death, as be 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. Inſtead 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 dammage, 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, 1 Cor. 3 22. ſo Death is ours. 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 took 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, Ʋſe 1. by way of comfort; Againſt the fear of Death, or againſt over-much ſorrow for thoſe that Death takes away.

It is true. Death an enemy only to the wicked. Death is an Enemy. But to whom? 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, 1 King 21.20 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 catcheth them by the throat, and arreſteth them for a debt that they are never able to pay: It draggs them to the Jayl, 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, then 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 ſaithful in Chriſt, Death to the beleever is there is comfort upon comfort. 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, 1. A ſubdued Enemy. that is one comfort. The ſtrength and ſting of it is gone. When a Bee hath loſt his ſting, and is a Droan, it can hurt no more. So Death is a Droan 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: Gant. 8.3. 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 promiſed comfort upon our ſick beds, Pſal. 41.3. to make our bed in our ſickneſs. 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 Palſey, Take up thy bed: he turneth our bed in our ſickneſs, either he ſends us health, (ſo ſome exponds 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 eaſie and ſoft, and turn them, that they may lie at eaſe: So God hath promiſed his children in the painfull time of ſickneſs, to make their Beds eaſie 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 dſſolution of thoſe ſhall be the conjunction with him; Phil. 1.23. I deſire to be deſſolved, and to be with Chriſt.

Thirdly, it is true, the horrour of the Grave attendeth Death, and the putrifaction 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 putrifaction, there ſhall be a time of reſtitution, and though the worms devour this fleſh of ours, yet in th •… very fleſh of ours, Job 19.27. we ſhall ſee God another day, Theſe eyes ſhall ſee him. There is comfort in that, that when God ſhall come to reſtore us with himſelf, what the Grave hath cloathed with corruption, Phil. 3.21. he will cloath with glory; theſe vile bodies, he will make them like the glorious body of Chriſt, without all corruption.

Fourthly, it is true, Death depriveth us of worldly friends, of worldly imployments, this makes it terrible; Yet there is comfort againſt this. Though we be deprived of worldly friends, Heb. 12.23. it carries us to heaven, to better company, to Angels, to the ſpirits of juſt and perfect men, to God the Judge of all, to Jeſus the Mediatour 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, Pſal. 16.11. that laſt for a ſeaſon, but at the 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 mans 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 boſome, 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 e •… t ate of the dead, in regard of natural underſtanding, it may be a thing uncertain and obſcure, yet from the ſecret revelation of Gods Spirit, the Saints in ſome meaſure know how it will be with them after death; 2. Cor. 5. We know though our earthly tabernacle be destroyed, we have a building given us of God.

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, 2. A reconciled Enemy. it may comfort us, to conſider that death is not only 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 then death, and the godly have not a better friend; ſo ye ſhould ſee if I had leiſure to ſhew 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, 3. An Enemy that at laſt ſhall be deſtroyed. Rev. 20. it may comfort us, to conſider that as death is an enemy, 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 Divel, 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 taſte of death more. What the Apoſtle ſaith of Chriſt, Rom. 6.9. 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.

But I cannot enlarge thoſe comforts; Yet (beloved) I have a word or two of counſel, I pray harken to it. Birefly thus.

Chriſt though he have overcome, Ʋſe 2. For inſtruction. and deſtroyed both death and 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 our ſelves: as he hath over come death, ſo muſt we for our parts, that we may have he comfort of that that Chriſt hath done; How to be prepared for death. death being an enemy to us, we muſt prepare and arm our ſelves againſt it, that it may not be an Enemy too ſtrong.

And for your better direction take theſe few heads.

Firſt, 1. Die to ſin. Remember that death is the wages of ſin. It is ſin that 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 Enemy 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 prophaneneſs, &c. think with thy ſelf, this is pleaſant and ſweet now; but how will this taſte another day, when I ſhall come to lie upon my death-bed, 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, 2. Live to God. learn to walk humbly with God betime, and betime put your ſelves in a way of repentance, and new obedience: take heed of dallying with God, and procraſtinating, and putting off the time. What is the reaſon why a ſort die (as Pline ſaith ſome do, that are ſtung with the Serpent Colemion) ſome laughing, ſome raging, ſome ſottiſh and ſecure, others hoping, ſome diſpairing? 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 kiſſe thee on thy death-bed. Mark the upright and juſt man, the end of that man is peace.

Thirdly, 3. Be oft in the meditation of death. the better to ſubdue Death, be willing to meditate and think oft of Death, learn the Art of dying, practiſe the way of it betime, learn to die daily.

How ſhall we do that?

I will ſhew you. Conſider we have many little deaths to undergoe in the world, as whave many delights; Learn to inure and acquaint thy ſelf before hand with the patient and quiet bearing and enduring of theſe many troubles and croſſes that befall thee, As Agamemnon firſt overcome the Lacedemonians by wraſtling, and then by fighting; and Bilney firſt burnt his finger in the Candle, that after he might the better endure the burning of his body at the ſtake. So think with your ſelves, 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 our ſelves 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 deale 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 be an Enemy too ſtrong; 4. Settle all things before hand, that Learn before ſo to diſpoſe of our ſelves, 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 our ſelves from all other avocations, that nothing may interrupt us, when that work is to go inhand with. Put thy houſe in order (ſaith God to Hezekiah;) I ſay ſo to every one of you. Firſt, concern the outward man, your outward houſe, that which concerneth your worldly eſtate, put that houſe in order. What? wouldeſt 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, The inward. thy inner houſe in order, 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 uttery 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 Spiknard 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 farr ſpent, and becauſe ſhe was ſufficiently known to you although I ſpeak but a little, I ſhall ſpeak enough. She dwelt 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; Tit. 3.11. Living ſoberly, and righteouſly, and holily: The grace of God (ſaith he) hath appeared, and teachth us to do 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 ſpeeth, 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 perſwaded ſhe was exceeding careful in all her wayes 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 houſe-wives that Solomon deſcribeth in Prov. 31. and had ſtudied that Chapter well, and attained the practiſe 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 vertuous 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 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 open-hearted and handed, not only to do according, but beyond her ability: alwayes ready upon every occaſion to diſtribnte, and adminiſter to the neceſſities of the Saints, and provoked, and ſtirred others to the doing of the like. Among her neighbours ſhe lived unblameably: A woman of a meek and quiet ſpirit, and Saint Peter ſaith, 1 Pet. 3.4. Such of God are much ſet by. She was no tatler, nor buſie medler in other folks matters.

For Piety, ſhe was remarkable. She ſhewed it both in her health and ſickneſs. In her health, both publikely and privately. In publike, She was a religious frequenter of the ordinances on the Lords day, and on the week dayes, a diligent hearer and attender, an exceilent 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 her ſelf, 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 compleatly drawn; he muſt borrow one part from one, and another from another, and put all together. She had learned this. She had looked on many good patterns in the Scripture, and had drawn to her ſelf an imitation of them all, ſo that ſhe was a perfect and compleat Model. Though I ſay much, yet I know, I ſay nothing but the truth. I read of few excellent woman in the Scripture, but ſhe made them a pattern of one vertue or other. For obedience, ſhe was a Sarah: for wiſdome a Rebecca: for meekneſs a Hannah: for a diſcreet temper, an Abigal: for good huſwivery, 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 martyrdome, and I ſee no reaſon but we may allow a Martyr of Gods making, a ſwell as of mans: I am ſure, if God make Martyrs, Prov. 31.29. I know not any fitter then ſhe, ſo meek, and patient, and conſtant. Many daughters (ſaith Solomon) have done vertuouſly, 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, ſcarſe any that come neer 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 our ſelves.

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 dayes. 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 ſhewed 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 Judgment.

The Apoſtle ſaith Heb. Coherence. 9.27. It is appointed to all men once to die, and after Death cometh Judgment. And it is that that Solomon mindeth 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 commandements, for this is the totall; 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 Judgment, and take a tryal 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 Diviſion. of.

Firſt the perſon Judging.

Secondly the things Judged.

The Perſon Judging, is God. And there I will ſpeak,

Firſt of the Judg.

And then of the Judgment.

The things that God bringeth to judgment and tryal, 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 judgment, and every ſecret thing, whether it be good, or whether it be evil.

I begin with the Perſon judging. The perſon judging. And here firſt of the Judge himſelf. God ſhall bring to Judgment.

God eſſentially meant, God. Opera Triditatis ad extra ſuns indiviſa. Opera Trinitatis ad intra ſuns diviſa; cuique perſona incommunicabiliter propria. all the Perſons in the God-head, Father, Son, and holy Ghoſt. For all concur in this work, being as the School-men ſay, Opus ad extra: It is one of the External works of the God-head: and it is an Axiome in Dviinity, that the External works of the God-head are not to be divided. It is true, there are certain internal works of the God-head, 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 wiſdome of the God-head are externally made manifeſt to the creature, ſuch as creation, preſervation, redemtion: thoſe equally and indifferently proceed from all the Perſons: not from one in particular, but from all in general: and this of Judgment is one. For as they all concur in the creating of us: ſo they ſhall in the judging of us: all of them ſhall co-operate 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, Object. that the Scripture ſeemeth to ſpeak otherwiſe, though Judgment here be attibuted eſſentially to God, in ſome places it is attributed perſonally to Chriſt; He ſhall judg the quick and the dead: and therefore oftentimes it is called in the Scripture, the Judgment ſeat of Chriſt, as 2 Cor. 5.10.

Again ſomtimes this work of Judging is appropriated to the Saints: 2: Cor. 5.10. Know yee not that the Saints ſhall judg the world? 1. Cor. 6.2. 1 Cor. 6.2. and by and by again, Know you not that we ſhall judge the Angels? verſ 3. How ſhall we reconcile theſe, when it is ſaid, Chriſt and the Saints ſhall judge?

I anſwer; Anſw. This threefold doubt is reconciled by a threefold 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: How Chriſt is ſaid to be the Judg. the Approbation of what Chriſt doth, is aſcribed to the Saints. As at at our common Courts of Aſſize here: one is ſet upon the Bench as Judg, and others are joyned in commiſſion with him, as Acceſſories: the Judge only pronounceth the ſentence, and they that ſit in commiſſion with him, ratifie and approve his ſentence that he pronounceth: ſo at that day; Chriſt ſhall ſit upon his Throne as Judg; the Saints they ſhall joyn as Commiſſioners: Chriſt he alone pronounceth the ſentence upon every one that is ſummoned there to the tryal; but then his Apoſtles and Saints, that are joyned in commiſſion with him (for ſuch honour have all his Saints) they ſhall ratifie 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 judg. The Authority is Gods. The Execution, Chriſts. The approbation, the Saints. The Apoſtle in Rom. 2.16. makes the point plain, he telleth us that God ſhall judg by Chriſt; Rom. 2.16. In that day God ſhall judg the ſecrets of all hearts by Jeſus Chriſt: So Chriſt himſelf, Joh. 5. The Father Judgeth no man, but hath committed all power to the Son. Joh. 5. He hath given him power to execute judgment, as he is the Son of man.

Why to him?

For this Reaſon; Why God hath committed the power of the execution of Judgment to Chriſt. 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, then he ſhall come like a Lyon. Before in the forme of a ſervant, then in the form of a Lord. Before Pilate ſate upon the Bench, and Chriſt ſtood as a malefactour: but then Pilate ſhall ſtand at the Barr as a Malefactour, and Chriſt ſhall ſit on the Bench as Judg. He ſhall then openly come to ſhew himſelf a juſt Judg 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 Judg 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 Judg. 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, hewen 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 then 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 Judg, it is incomparably found in him.

To the office of a Judg, Three properties requiſit in a Judg. there are three properties ſpecially required.

Knowledg to diſcern.

Power to determine.

Juſtice to execute.

In God, theſe are all of them tranſcendent and eminent.

For Knowledg, he is the moſt wiſe.

For Power, moſt abſolute.

For Execution moſt juſt.

Knowledg to diſcern, that is the firſt. He that aſſumeth the perſon of a Judg, muſt needs be one of wiſdom and underſtanding. 1. Knowledg to diſcern. Though he have the Scepter 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 Judg, as an illiterate Ignaroe is to be a Prieſt. The Judges ignorance is the honeſt mans overthrow. We commonly paint Juſtice blind, not becauſe he ſhould be ſo that ſits in Gods 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 Judg, that is of infinite wiſdome 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 ſomtime 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 no 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 Gods knowledg is not ſo unſound or uncertain, becauſe he himſelf is an eare, and an eye-witneſs of all things that are: he knoweth whatſoever is done, he beholdeth not the actions only, but the very intentions, he is able to judg 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 ſpanit: the night is not ſo dark, but he can ſee it: the chamber, the bed, the cloſet, 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 every thing. Heb. 4. There is no creature that is not manifeſt in his ſight, but all things are naked and open; Heb. 4. like an Anatomized body, (for thence the Metaphor is drawn) where the bowels are laid open, and every nerve, and muſcle, and ligament, every Atome diſcovered, ſo that we may take a full view of it. In a word; if it were Davids commendation, that he was wiſe, as an Angel of God: how wiſe muſt God be, that infuſeth wiſdome into the Angels, and in whoſe ſight the Angels are fooliſh? That is the firſt thing requiſit in a Judg, he muſt have knowledg to diſcern.

In the ſecond place. 2. Power to execute. He muſt have power to execute: he muſt 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 innocency ſhall be hopeleſs of recompence, 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 inferiour Courts to the higher.

But it is not ſo here: God is the Judg, who as he is infinite in knowledg, ſo he is in power and authority. We ſtile the King Supream head over all perſons, and in all cauſes in his Dominions: but God is over all the Dominions of the earth, ſupream 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 chaines, and Nobles in fetters of Iron, Pſal. 149. Pſal. 149. The Kings of 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, Rev. 15. in the caves, and rocks, and mountains, Revel 15. crying to the mountains and rocks, to cover them from the face of the Judg, and from the 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 Divels 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 Judg; as he muſt have knowledg to diſcerne, ſo he muſt have power to execute.

Thirdly there muſt be Juſtice in the execution: 3. Juſtice in the Execution. therefore the Grecians were wont to place juſtice between Libra, and Leo; to ſignifie indifferency in weighing cauſes, and ſtrictneſs in executing the ſentence. So the Egyptians ſignified as much by their Hierogliphical purtraicture of an Angel without hands, wincking, or without eyes: ſuch a one a Judg ſhould be: he ſhould have no hands to receive bribes, nor no eyes to reſpect perſons: the perſon of a Judg 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 purtraicted holding a Ballance in one hand, and a ſword in another: the Ballance ſheweth the upright weighing of cauſes, and the Sword ſheweth 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 their be not Juſtice. But God is a true and juſt Judg; Howſoever it be amongſt the Judges of the earth; yet unworthy is he of the place of a Judg, and fitter to ſtand at the Barr, then to ſit on the Bench, that ſuffereth himſelf to miſcarry by friendſhip or love, or bribes, or ſutes, or favour, or envie; when either of theſe prevail, they tie the tongues of men to plead for wrong cauſes. Shall a Traytour preſume on the Kings favour, and Mordecai be out of the Kings grace? But there ſhall be no ſuch thing here: God is the Judg of all the earth, Gen. 18. and ſhall not he do right? Gen. 18. Doth God pervert judgment, or doth the Almighty pervert Juſtice? Job 8.3. When thou ſtandeſt before the Judgment ſeat of God, thou ſhalt neither be elevated with vain hopes, nor dejected and caſt down by ſiniſter and wrong fears: but aſſure thy ſelf, ſuch as thy cauſe is, ſuch ſhall thy ſentence be, as Saint Bernard well; a pure heart ſhall prevail more with God then a ſmooth word: good conſciences ſhall ſpeed better then full purſes, for he is an upright and juſt Judg, with whom no fair words, nor friends ſhall prevail. So I have done with the firſt thing, The Judg.

Secondly, The Judgment ſomething of the Judgment: and therein two things;

Firſt that it ſhall be.

Secondly, in what manner it ſhall be.

Firſt, 1. It ſhall be that it ſhall be: The text is plain. God ſhall bring to Judgment. There might many Texts beſides this be alledged 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 confirm it.

Two Types of the laſt Judgment, Types of the laſt Judgment. Luk, 17. our Saviour himſelf propoundeth, Luk, 17. One was the deſtruction upon Sodome: the other, the deſtruction that God brought upon the old world. Look (as Chriſt ſaith) how it was with them of Sodome in the dayes 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 dayes of Noah, eating and drinking, and ſporting, and marrying, until the very day that Noah entred 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 Judgment: 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 dayes, but ſuch (if there be any) cannot but ſpeak againſt their own conſciences, and knowledg: they cannot be ignorant both of the Judgments 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 fore-runner of the other. The two principal colours of the Rainbow, are blew, and red, the blew and wateriſh colour of the Rainbow is an evidence of that Judgment that is paſt, when God waſhed the ſins of the world away by Water: the fiery colour is a prediction of a Judgment 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 Wiſdome, his Truth, his Juſtice, his Mercy.

Firſt his Power; Rule 1. God will have it be thus, for the manifeſtation of his Power. A work of great power it will be indeed. All muſt be brought before Gods judgment ſeate, every one, as the Text ſaith after. It may ſeem ſtrange (peradventure incredible) to here 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 faith, 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 voyce of God (as Saint Chryſoſtome ſaith) to that voyce 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, Reaſ. 2. as for the manifeſtation of his power, ſo for the manifeſtation of his wiſdome. It is a point of wiſdome, when one hath made a thing, to bring it to the intended end for which he made it. Beloved, this is Gods intended end in making of us: therefore he brought us hither into the world, not that we ſhould have alwayes a Being here, but that after a certaine 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 faile of his end, we might call his wiſdome into queſtion: it might give us occaſion to ſay, that he undertook that, which he was not able to accompliſh: ſo that inſteed of ſhewing himſelf wife, he ſhould ſhew himſelf weake. Therefore except we ſhould call his wiſdome into queſtion, doubtleſs he will call us one day to an Account.

Thirdly, Reaſ. 3. for the manifeſtation of his truth: nothing gaineth God more honour, then that he is faithful and true, in whatſoever he hath promiſed. Now this day of Judgement, is the day wherein God hath promiſed to recompence the faith of the godly, Act. 1731. and hath threatned to puniſh the wickedneſs of the wicked: he hath appointed a day for it, faith the Scripture, Acts 17.31. What 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 ſlackneſſe of men is when they keep not their promiſe according to appointment: we muſt not think God is ſo ſlack, he alwayes 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, Ezod. 22.41. After the four hundred and thirty years were expired that God ſpake to Abraham, the very ſame day, all the children of Iſrael went out of Egypt. How many promiſes and threatnings after do we read of, wherein he never failed of the performance of what he ſpake, the leaſt tittle? therefore (ſaith Saint Gregory) we have ſeen ſo many of Gods promiſes, already verified, that we may be confident, that thoſe that are to come, ſhall alſo be accompilſhed: 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 beleeve, that for the manifeſtation of his Truth there will be a day of Judgement.

Fourthly, Reaſ. 4. as for the manifeſtation of his Truth, ſo of his Juſtice, 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 recompence 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 then Gods people: A man may ſin a hundred times, and yet God porlong his dayes: 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 •… at my people as bread: and they eat the bread of Gods people: they eate the inheritance of the fatherleſs, and devour widdows houſes: ſo that here all is turned topſie-turvey, as if the world were a thing cruciated, tearing it ſelf. If this world ſhould laſt alwayes, where were Gods juſtice? And therefore for the manifeſtation of Gods 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: It 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 wiſdome, 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, 2. In what manner it ſhall be. as that it ſhall be, ſo in what manner, and how it ſhall be. Briefly; the manner of this Judgment, is ſet forth to us in the Scripture, in five particulars;

Firſt, 1. The ſummons. the Summons. All ſhall be ſummoned to come before Gods Judgement ſeat: and this Summons of theirs ſhall be by the voyce of Chriſt himſelf: The dead in the grave ſhall hear the voyce of the ſon of man, and they ſhall come forth, &c. Job. 5.28. Job. 5.28. Matt. 24.31.1 Cor. 15. This voyce in Scripture is called the Trump of the Angel; He ſhall ſend his Angels, and they ſhall gather the Elect together, from the four winds, Mat. 24.31. The Trump ſhall blow, and the dead ſhall ariſe. 1 Cor. 15. The Lord himſelf ſhall deſcend from heaven with a ſhout, with the voyce of the Archangel, with the Trump of GOD, 1 Theſ.4 16. and the dead ſhall riſe. 1 Theſ.4.16. At the giving of the Law, there was 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 Battel, or at a Feaſt: at a Feaſt they ſound joyfully: when it is at a Battel 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 battel.

If we will have the joyful ſound of that voyce then, we muſt welcome the voyce of Chriſt now: God now ſpeaks by men, then by Angels: Now the Trumpet of the Goſpel ſoundeth, then the Trumpet of Judgement ſhall ſound: we muſt learn o bedience 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 yea that are weary, and heavy laden; if we hearken to this, we ſhall never fear that Surgite venite then, Ariſe you dead and come to judgement. That is the firſt. The Summons.

Secondly, 2. The App •… arance. the Appearance: after the Summons all ſhall make their appearance: We muſt all appear before the Judgment ſeat of Chriſt, 2 Cor. 5.10. This Appearance it is general, 2 Cor. 5 10. and perſonal: the general, all muſt come: the particular, and perſonal, every one ſhall come in his own perſon: We ſhall appear for our ſelves, every man for himſelf, ſhall give an account to God, Rom. 14.12. In other Courts if men appear for themſelves by another, Rom. 14 12. 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 Cor. 1.7. 1 Cor. 1.7.

Secondly, becauſe the Attributes of God ſhall be revealed then; his patience, and long animity, his righteouſneſs, and juſtice, a day of Revelation of the juſt judgment of God, Rom. 2.

Finally, becauſe we our ſelves ſhall be revealed, and manifeſted, all our wayes 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 Judgment. Firſt, that all ſhall be ſummoned; ſecondly, upon the Summons, all ſhall be made to appear.

Thirdly, 3. The ſeperaration. the Separation that ſhall be made at that time: for when 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 Judg, ſome at the left hand: As a ſhepheard ſearcheth his flock, in the day when he is amongſt his ſheep that are ſcatered, ſo I will ſearch out my ſheep at that day, and I will divide between cattel and cattel, 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 lodg together, but the next morning they part, and take ſeveral wayes; ſo the wicked and the godly, after they have been here a time, eating and dirinking, converſing and living, and perhaps dying, and rotting in the graves together, notwithſtanding when this day, that I here ſpeak of, ſhall come, then there ſhall be a ſeparation and diviſion made, then the ſheep ſhall be ſet on the right hand; then you ſhall know which is Jacobs flock, and which is Labans: which belong to Chriſt, and which belong to Sathan, then 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 ſhepheard ſeparateth his ſheep from the Goats.

Fourthly, 4. The tryal. with this ſeparation, there ſhall be a tryal the Scripture ſpeaks of: after the conventing and ſeparation, there ſhall be a tryal. I ſaw (faith Saint John, Revel. 20.12.) the dead, ſmall and great ſtand before God, and the books were opened, Rev. 20.12. and another book was opened, which is the book of life, and the dead were Judged out of thoſe 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 judgments, ſome are tryed by one book, ſome by another.

Firſt, The books that ſhall be opened at the day of Judgment. there are ſome books, by which the works of men are tryed: the book of Nature, the book of Scripture, the book of 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 tryed, and judged by the book of the Scripture: Of the Law, They that have ſinned under the the Law, ſhall be judged by the Law: Of the Goſpel, God ſhall judg 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 row is a Book claſped up, we ſee not a thouſand things that are regiſtred there; but when God ſhall lay open that Book, and inlarge our memories, and inl ghten our conſciences, then men ſhall clearly ſee what they had forgot before: they ſhall promptly dictate the whole courſe of our lives, and aquaint us with every action that hath paſt us, and every circumſtance, to accuſe, and excuſe. This is the kind of the tryal, by which the works of men ſhall be tryed.

Laſtly, 5. The Sentence. with the Summons there ſhall be an appearance, and with that a ſeparation, and a tryal, after all theſe are done, then cometh the ſentence, then the Sentence ſhall be pronounced upon the one, and upon the other: the one Sentence full of ſweetneſs and comfort, every word droppeth as a honey combe; Come you bleſſed of my Father, inherit the kingdome prepared for you, from the beginning of the world: The ſame voyce that Chriſt ſpake 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 horrour, Depart ye curſed into everlaſting fire, prepared for the divel 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 horrour and woe, pronounced at that day: they ſhall be ſent away into fire, to have their portion with the Divel and his Angels.

Thus brefly, I have ſhewed concerning the perſon Judging. Firſt for the Judg himſelf, God. And then for the Judgment; 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.