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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12473	Essex doue, presenting the vvorld vvith a fevv of her oliue branches: or, A taste of the workes of that reuerend, faithfull, iudicious, learned, and holy minister of the Word, Mr. Iohn Smith, late preacher of the Word at Clauering in Essex Deliuered in three seuerall treatises, viz. 1 His grounds of religion. 2 An exposition on the Lords Prayer. 3 A treatise of repentance.	Smith, John, 1563-1616.; Hart, John, D.D.	1629 (1629)	STC 22798; ESTC S117569	350,088	544

pray to meditate and the like then his state is wofull we haue little hope of amendment Isay 38. 13. 14. Q. How must wee sanctifie the Sabboth A. First in setting our selues apart from our worldly businesses that we may with greater libertie bestow our selues in the seruice of God And therefore it is not lawfull to iourney about our worldly matters vpon the Sabboth day Exod. 16. 29. Secondly it is not lawfull to keepe Fayres or Markets on the Sabboth Nehem. 13. 13. 16. 17. Thirdly it is not lawfull to sowe or reape or to load our cart or to weed in our corne on the Sabboth Exod. 14. 21. Fourthly it is not lawfull to buy or sell bargaines vpon the Sabboth Nehem. 10. 31. Q. Whom doth this Doctrine meet withall A. First it condemneth those that take vp that day for their worldly affaires and many times cast the greatest burthen of their businesse vpon the Sabboth Secondly it condemneth those who though they rest from their labours outwardly yet notwithstanding they haue their heads and their hearts so fraught with worldly matters that indeed they doe not performe the tenth of the Sabboth Amos 8. 5. Qu. Are all workes forbidden on the Sabboth A. Not all but such onely as be lets and hinderances to the Sabboth And therefore we learne Math. 12. That three sorts of workes are lawfull on the Sabboth Qu. What are they A. First workes of necessitie as if our enemies inuade vs it is lawfull to repulse them If our house be on fire it is lawfull to quenchit If a gappe be made into our corne or pasture it is lawfull to mend it Math 12. 3. 4. Secondly workes of holinesse such as lend their helpes to the Sabboth As a man may goe forth on the Sabboth day to preach by the example of Christ Math. 12. 9. or to heare a Sermon by the example of the Noble women in the 2. Kings 4. 23. Thirdly Workes of mercie as a man may dresse his meate and pull his beast out of the pit and minister vnto a sicke body vpon the Sabboth day Math. 12. 11. 12 Q. What is the other thing wherein wee must sanctifie the Sabboth A. In practising the holy Exercises of the Sabboth And therefore they that rest from their labours and yet are not carefull to sanctifie the Sabboth in the holy duties thereof doe not indeed truely keepe a Sabboth to the Lord Exod. 3. 2. 3. Qu. What are the exercises of the Sabboth A. They are of two sorts Some are Publike and Some are Priuate Q. What are the publique Exercises of the Sabboth A. The first is hearing of the word of God with feare and reuerence Nehem. 8. 3. to the 9. Q. What gather we of this A. That they which either loyter at home or when they come either gaze or sleepe or reade when they should heare doe not indeed sanctifie a Sabboth vnto the Lord. Q. What if they haue no Preacher in the towne where they dwell A. Yet they must seeke abroad as the little bird leaueth her warme nest and flies for her food where shee can get it So must they by the famous example of the Noble woman in the 2. Kings 4. And also of the Queene of the South Math. 12. 14. Qu. What is the second Exercise of the Sabboth A. Thankes-giuing to God for his many and geeat blessings bestowed vpon vs all the weeke before together with earnest prayer for the continuance of the same all the next weeke and euer after Acts 16. 13. Qu. What gather wee of this A. That they which thinke it enough to bee at the Sermon and withdraw themselues from the Prayers of the Church doe not Sanctifie the Sabboth in all the duties of it Q. Are none else faultie in this point A. Yes euen they also which runne out before the end of the exercise turning vp the heeles to God and departing before the Lord giue them libertie to depart Ezek. 46. 10. Q. What example haue wee of this A. Mathew 26. 30. Wee reade that the Disciples of Christ went not out till the Psalme was sung onely Iudas was so hotly set vpon his businesse that wee could not tarry the Psalme Iohn 13. 30. 31. Q. What is the third Exercise of the Sabboth A. Receiuing of the Lords Supper at the appointed times and attending to Baptisme if occasion serues that thereby wee may be brought in better remembrance of the vow and promise which we haue made to God and also lend our helpes too in prayer to the little Babe then presented to the Church Act. 20. 7. Q. What are the priuate exercises of the Sabboth A. They are of two sorts 1. Such as prepare vs to the publique duties of the Sabboth 2. Such as must bee performed afterwards Q. What are the Exercises in the holy Preparation of the Sabboth A. Priuate prayer that the Lord will fit and inable vs to the sanctifying of the Sabboth so that we may reuerently attend vnto the ministry of the word and the prayers of the Church and profite thereby and that God will be the mouth of our Minister that he may speake with grace and power to the hearts of the hearers Eccles. 4. 17. Secondly Rising early and making the shorter meales that we may haue the more time to bestow in priuate prayer and bee the more cheerefull in the rest of the exercises that are behinde Psal. 119. 148. Q. What is the equitie of this Dutie A. That if wee cut short our sleepe when our owne bus●nesse is in hand much more should wee doe for the Lords and if we cannot make a good meale when we haue a worldly matter in hand much lesse should we dwell vpon our dishes when the glory and honour of God calls vs from them Q. What learne wee by this A. That their sinne is very great who being content to rise early all the rest of the weeke yet giue themselues to sloth and sluggishnesse exceedingly vpon the Sabboth day bewraying thereby their prophane and worldly minde that they carry more good will to their owne businesse then they doe to the Lords Q. What are the priuate duties of the Sabboth after we haue beene at Church A. A ioyfull thanks-giuing to God for the gratious and good things that we haue heard blessing the Lord in our soules that it hath pleased him to poure out his whole heart vnto vs in the ministry of the Word and to reueale those things in our dayes which many yeares haue beene shut vp and sealed from the world Nehem. 8. 12. Qu. What learne wee by this A. That as Iohn saith Reuel 5. 4. That he wept much when the Booke was sealed and no man was found to open it So men should weepe to see the Booke of God lye clasped in their Churches and no man to open it and expound it to them Qu. What is the second priuate dutie of the Sabboth A. Meditation and beating ouer by our selues that which we haue heard For this

greatest enemies No man will doe so much for his friend as God doth for his foes Wee came into the world with neuer a penny in our Purse with neuer a sheare in our Barnes with neuer a sheepe in our folds with neuer a Coate on our backe and yet the Lord hath filled our liues with great abundance Thirdly in sparing of our 〈◊〉 and that diuersly First in hiding many of our sinnes from the eyes of the world For if the world knew as much by vs as God knowes the best man that liues would blush to shew his face Secondly in giuing vs a time to repent for if God should damne euery sinner so soone as hee sinnes against him wofull were our case for none would be saued it is Gods mercy that wee liue and breathe vpon the Earth being guiltie of so many rebellious mutinies and treasons against our heauenly King as Ieremtah saith Lament 3. 22. Thirdly in vsing all meanes to draw vs to repentance like one that would gladly vndoe a doore he tries key after key till he hath tryed euery key in his bunch So God hath tryed by Mercy and tryed by Iudgement he hath tryed by pouertie and tryed by plenty because he would gladly by some meanes bring vs to him Esay 5. 4. As when a great fish is caught vpon the hooke the fish pulls and the man pulls and the fish pulls againe So God and the sinfull soule lie wresting together the soule drawes to Hell and God pulls to Heauen so f●ine God would haue vs who care too little to be saued of him Q. What vse may wee make of this Propertie A. First that men haue good cause to loue God seeing hee doth more for them then the deerest friend in the world will do If we should iniure your friend but halfe so much as we iniure God he would sooue cast vs off Psal. 27. 10. Secondly they doe the Lord of Heauen great wrong who pray to the Virgin Mary or to any of the Saints as if they were more fauourably inclined to Mercie then the Lord Psal. 50. 15. Q. What is the last Propertie of God A. Hee is Infinite Wherein appeareth the infinitenesse of God A. In two things First in respect of Time Secondly in respect of Place In respect of Time because hee is euerlasting without beginning and without end beyond all time Esay 51. 5. In respect of place because he filleth all places with his presence Psalme 139. 7. 8. Qu What vse doe wee make of this Propertie A. First to walke with feare and reuerence all our daies because God is an eye-witnesse of all we doe or say and therefore wee ought to walke with as great shamefacednesse and bashfulnesse before him as before the greatest Prince or power in the world Prou. 15. 11. Secondly not to be dismayed in any trouble because God is euer at hand to take our part As a childe will not care for the seruants so long as hee is in his fathers presence Psal. 23. 4. Thirdly that the diuine Nature ought rather with reuerence to be adored then curiously to be searched for seeing God is infinite in all his nature so mightie that none can conceiue how mightie he is so wise that all the wits in the world cannot tell how wise he is Wee are no moreable to comprehend his excellent Nature then wee are to graspe the Mountaines in our armes or to span the broadest of the Sea with our fingers 1. Tim. 6. 16. Qu. How many persons be there in the Godhead A. Three the Father the Sonne and the holy Ghost Qu. Is it needfull for vs to know the distinction of the Persons A. Very needfull for the Turkes and the Iewes confesse one God but because they denie the distinction of the Persons they neither acknowledge the Sonne of God their Redeemer nor the holy Ghost their Sanctifier Secondly the Maiestie of God is vnsearchable and cannot be apprehended but as it commeth forth and reueales it selfe in the Person of the Sonne and therefore they that know not the Sonne of God they in very deed know not God Iohn 1. 18. 1. Ioh. 2. 23. Qu. What is the Father A. The Father is that Person in the Godhead who begetteth the Sonne Psal. 2. 7. Qu. What is the Sonne A. The Sonne is that person who is begotten of the Father Iohn 1. 14. Qu. What is the Holy Ghost A. The Holy Ghost is that Person who proceedeth from them both from the Father and the Sonne Iohn 15. 26. Gal. 4. 6. Qu. Was not the Father before the Sonne A. The Sonne is euerlasting as well as the Father for the Sonne is the Wisdome of the Father and therefore as wee cannot say there was any time when God was without wisedome So wee cannot say there was any time when God was without a Sonne Pro. 8. 23. Qu. Are there not three Gods as there are three Persons A. No for all the three Persons are but one and the selfe-same God so that as the Root and the Body and branches of a tree are all but one tree So the Father the Sonne and the Holy Ghost are all but one God and therefore they that conceiue the three Persons to be so distinct as threemen are they entertaine a false conceite of the liuing God Cor. 8. 4. Qu. What vse may wee make of this A. That whosoeuer worshippeth one of the diuine Persons worshippeth them all because they are all but one and the selfe-same God And therefore men may not thinke when they pray to one of the diuine Persons the other is passed by but hee that honoureth one honoureth all and hee that prayeth to one prayeth to all Iohn 5. 23. Qu. How must wee serue God A. According to his Word not after our fancies but as God himselfe will be serued Deut. 12. 32. Qu. What gather wee of this A. That all will-worship brought in by men without warrant of the Word of God is to be condemned Mark 17. 17. Qu. What is the word of God A. That which is contained in the holy Scriptures in the Bookes of the old and new Testament there God speakes vnto vs and breakes his minde familiarly how and in what sort hee will be serued of vs 2. Tim. 3. 16. Qu. What vse may wee make of this A. To remember that as oft as the Bible appeareth the blessed mouth of God is open to instruct vs and that they which regard not the Scriptures regard not the voyce of God and they that suffer the Bible to lye clasped and shut in their houses doe as it were seale vp the mouth of God that hee may not speake vnto them Qu. How know wee that the Scriptures are the word of God A. By the power of them for God alone is able to conuert the soule of a sinner and to beget faith and therefore seeing the preaching of the Scriptures hath begotten faith in vs. and conuerted vs vnto God wee must needes confesse euen from

coldly from vs without heart or life because wee stand not strongly perswaded in our hearts that wee shall fare the better for our prayers and shall neuer returne emptie handed from the Lord. Q. What are the Reasons A. The first is taken from the kingdome or gouernment of God q. d. Lord thou art our king And therefore as it is for the glory of a King that his Subiects bee in good state safe from their enemies and abounding with all good things So thou Lord shalt much commend thy selfe and thy gouernment to the world if thou prouidest well and sufficiently for vs who bee the worshippers and seruers of thee Q. Is this consideration so full of comfort A. It must needs yeeld all the children of God great comfort that the kingdome is come into their Fathers hand and hee hath taken vpon him the care and the prouision for them who sitteth at the sterne of the world and doth whatsoeuer he will both in heauen and earth Psal. 97. 1. Q. What is the second Reason A. The second is taken from the power of God q. d. Lord I haue asked nothing but thou art able to giue it My wants bee not so many but thou art able to supply them My sinnes bee not so great but thou canst for giue them My enemies bee not so strong but thou canst subdue them I therefore cannot but haue great hope seeing it is in thy power and hand to doe mee good Q. What is the third Reason A. The third is taken from the glory of God Indeed if wee pray not then it is our fault if wee speed not well But if wee pray in Faith and reuerence and make our requests known vnto the Lord then it shall bee for the Lords honour to be as good as his word and hee shall get himselfe great praise in the world by hearing the poore and weake prayers that bee made vnto him Q. What learne wee by this A. That the Lord hath ioyned his owne glory with our good and therefore will heare vs and blesse vs if it bee but to hold vp his owne estimation and honour in the world Ezek. 36. 22. Q. What other sense doe these words yeeld vs Thine is the Glorie A. Whatsoeuer gift or Grace thou shalt bestow vpon vs wee will wholly imploy it to thy honour wee will rather seeke thy glory then our owne praise or peace or pleasure in the good vse of it Psal. 81. 8. Q. What learne wee by this A. That seeing wee aske health and peace and plenty to this end that wee may glorifie God the better that when wee haue these things wee bee not found to bee farre lesse carefull of it then before we had them Deut. 32. 15. Q. What else doe you note in these Reasons A. That all the Reasons bee from without vs and none from within vs there being nothing in the best of vs in the merit and worthinesse whereof wee may thinke to bee hear whatsoeuer enclines the Lord to heare vs it is chieflly and wholly in himselfe and not in vs Dan. 19. 18. 19. Q. What is that other meanes of strengthening Faith A. The Sacraments Q. Whence haue the Sacraments their name A. Of the Latine word Sacramentus which signifies an oath whereby Souldiers were woont to binde themselues to be true to their Captaines So in the Sacraments wee sweare and binde our selues to bee true and faithfull seruants vnto Iesus Christ. Q. What is a Sacrament A. It is a visible signe of inuisible Grace So that in euery Sacrament there are two things The visible signe that we may see And the inuisible Grace that wee cannot see As in Baptisme there is a washing of the body and there is washing of the soule The washing of the body with water a man may see But the washing of the Soule with the Blood of Christ he cannot see So in the Lords Supper there is a feeding of the body and there is a feeding of the soule The feeding of the body with Bread and Wine hee may see But the soule with the Body and the Blood of Christ hee cannot see but by faith Q. What is the vse of a Sacrament A. To confirme our faith by that which wee see in the truth of that which wee doe not see As in Baptisme the washing of the Body with water assureth our hearts that our soules are likewise washed with the blood of Christ. And the receiuing of Bread and Wine in the Supper is an euidence that the Body and Blood of Christ is as truly receiued by faith Rom. 4. 8. Q. What is the visible signe in a Sacrament A. It is the outward Element together with those Ceremonies that are vsed about it As in Baptisme water and the pouring on of water In the Lords Supper Broad and the breaking and taking and eating of it Q. What is the Invisible Grace A. Christ 〈◊〉 all his benefites as truly offered to ou● hearts and soules is the outward Elements are to the body Galat. 3. ●7 Q. What learne wee by this A. Two things First that wee receiue no more in the Sacraments then wee doe in the bare preaching of the word For the same Christ and the same Benefites are tendered to our faith in both onely the signification is more liuely in the Sacraments and the promises of Grace more particularly applied Iohn 1. 12. Secondly that the old Fathers receiued the same Grace by their Sacraments that wee doe by ours for they receiued Christ. Q. How many Sacraments are there A. Two Baptisme The Lords Supper Q. What is the outward signe in Baptisme A. Water and the pouring on of Water Q. What is the signification of it A. As the Water poured on the body washeth away the filthinesse of the flesh So the blood of Christ being poured vpon the soule washeth away the filthinesse of sinne Q. What sinne haue children of a day old A. They haue Originall sinne which is a secret naughtitinesse of nature whereby they are wholly giuen and inclined to that which is euill Isay 48. 8. Q. How is this taken away in Baptisme A. In Baptisme wee receiue the Spirit of Christ and this Spirit workes vpon our hearts renewing them and enclining them to better things and euery day by little and little preuailing and getting strength and ground of those corruptions that are in vs Tit. 3. 5. Q. May Children bee saued that dye without Baptisme A. Vndoubtedly they may For God hath not tyed his Grace to the Sacraments but that many times hee workes without them And therefore it is not the want of Baptisme but the contempt of Baptisme that bringeth danger Act. 10. 44. 47. Q. What proofe is there of it A. Circumcision was as straightly required in the old Law as Baptisme is in the New Testament Gen. 17. ●4 But children that dyed without Circumcision might bee saued As namely those that dyed before the 8. day And therefore Children may be saued without Baptisme

grow not like straw which cannot increase will grow from a little to greatnesse of stature and proportion in time Now there be three Motiues to moue vs to this subiection to the will of God The first is If we will not haue God to be our King wee shall be subiects and slaues in a worse Kingdome as the Lord speakes by Moses to perswade them to admit of Gods Kingdome Because thou hast not serued the Lord thy God with ioyfulnesse and with gladnesse of heart for the abundance of all things therefore shalt thou serue thine enemies which the Lord shall send against thee in hunger thirst and in nakednesse and in want of all things So the Lord threatens his people with captiuity 2 Chron. 12. 8 for their sinnes saying Neuerthelesse yee shall be his seruants that yee may know my seruice and the seruice of the Kingdomes of the Countrey So that if we will not be Gods seruants we shal sure be subiects and slaues vnto a tyrannous kingdome a kingdome of many Lords of which a Father speakes Oh how many Lords haue they c. For if God be not our King then euery foule lust sinne and temptation will be our King to rule and gouerne vs at their pleasure Therefore it is best to say with holy Dauid Lord I am thy seruant c. So I would haue euery good Christian say I haue no lord to rule ouer me but Iesus Christ Come Lord and possesse me for thine owne Secondly Because of the comfortable fruits thereof Paul sayes of this Kingdome that the fruits thereof are Righteousnesse Peace Ioy in the Holy Ghost so that there is much comfort for a man to liue in this Kingdome We see that all the people of God who most or at all yeelded to Gods gouernment to set him high in their hearts they alwayes passed so much the more comfortably their time in this world And againe the more any of them withdrew themselues from this gouernment of God they became alwayes the more distressed and miserably perplexed with troubles and dangers So Dauid saith As for me it is good for mee to draw neere to God So Hosh. 2. 7. the Church is brought in thus resoluing I will goe and returne to my first husband for at that time was I better than now So must wee say when we haue gone astray It was much better with vs when we dwelt vnder the gouernment of God therefore we will returne to that good gouernment againe A Tenant you know as long as he payes his rent and doth suite and seruice to his lord all is peaceable and quiet with him nobody can molest him but if he deny to pay his Rent and doe no suite or seruice to his lord then the Bailiffes will be busie to arrest and straine his goods yea many times to ceaze on his body Euen so as long as we pay the Lords Rent acknowledge his gouernment be ready to doe suit and seruice vnto him so long we shall find all peaceable and quiet but if we faile in our duty then must trouble and mischiefe come vpon vs. Thirdly Because the Kingdome of grace is the only road-way to the Kingdome of glory No man when he is dead can come to raigne with God vnlesse God first raigne in him being aliue in this world We see no man can enter into a Citie vnlesse first he passe through the Suburbes thereof So Heauen is the great City of the Saints they all seeke and aspire to the Kingdome of grace is the Suburbes thereof by which we must passe therefore there is a necessity to be in the state of grace here ere we can hope to raigne with God in glory hereafter The next thing we pray for in this Petition is For the Kingdome of glory that God would make an end of the Conflicting dayes of sinne and hasten the Kingdome of his deare Sonne the Kingdome of glory So the Church prayes Returne my Beloued and be like a Ro● or a young Hart vpon the Mountaines of Baether So in the Reuelation Come Lord Iesus Come quickely and Saint Paul shewes That all the Creatures doe groane for this happy day of Christs appearance So that here in the second place we pray that the Lord would abolish and darken all the Kingdomes of this world amongst whom the holy Ordinances of God appointed vnto them for peace are abused to their condemnation So in Daniel This Kingdome of Christ is compared to a tree vnder the shadow whereof the beasts of the field might rest and the birds of the ayre find shelter Therefore the Apostle sayes It is ordained of God so that though we haue no cause to murmure or grudge at the kingdomes of this world but to thanke GOD for them yet we must know euery state hath his abuses and so haue these But as a lame man in a garden though he cannot doe that worke which one that is perfectly able to walke can doe yet hee serues and is vsefull to speake direct and fray away birds keeping much annoyance from the fruit therof which otherwise might be lost So it is with worldly gouernments and states though they be not so well ordered as they might bee yet no body can deny but they fray away enemies many dangers and many rauenous birds that would else deuour vp the fruits of our labours Therefore we pray not for the Kingdome of Christ in any detestation to these earthly kingdomes but onely because we preferre the Kingdome of Christ before them We thanke God for the Kingdomes of this world but we would much more be thankefull for the Kingdome of Christ. As men that vse a Coach to bring them to a house as soone as they come there send away the Coach as hauing no more vse of it So the Kingdomes of this world be but as Coaches helpes and furtherances to transport and carry vs to a better Kingdome the Kingdome of Christ where being arriued farewell all the Kingdomes of the world The reasons why we preferre and especially pray for the Kingdome of glory are diuers First Because in these earthly Kingdomes most of vs are subiects and inferiours but in the Kingdome of glory we shall be all Kings no King in this world can be so glorious but the poorest and meanest Christian there shall be as glorious as hee as Christ speakes Matth. 19. 28. Uerely I say vnto you that yee who haue followed me in the Regeneration when the Sonne of man shall sit in the Throne of his glory yea also shall sit vpon twelue thrones Judging the twelue Tribes of Israel Secondly Because many grieuances and annoyances are in these earthly kingdomes euen in the best of them some Gall mingled with Honey some Aloes with the Manna some bitternesse with the sweetnesse of them Therefore as the people could say of Salomons Kingdome which was one of the best that it was but a yoake

Christ hath quite altred and changed the nature thereof so that whereas before death and hell by meanes of our sins were chained together to swallow vs vp as it is Reu. 6. 8. Death went before and Hell followed after Now Christ hath dislinked and disioyned them and hath made a new vnion so that now death goes before and heauen followes after to the godly and faithfull And therefore as a man that is ready to passe ouer some great terrible Riuer into some delicate garden must not so much looke vpon the deepe waters as thinke vpon the place whither hee is a going so must wee doe in our iourney to heauen wee must not so much be terrified with the obstacles in our way as the benefites wee shall haue by dissolution freed from sin and to inioy the felicitie of the blessed for euermore yea and to consider that as the Angels stood readie to carry Lazarus his soule into Abrahams bosome so stand the Angels round about the beds of the faithfull to carry their soules into heauen which is a maine benefite wee now haue by death for it is made to be the great enemie of sinne although by sinne it came into the world yet God hath so altered the former course as he hath made death the onely meanes to abolish sinne in his seruants this should make vs reioyce in the day of death considering whether death brings a soule fitted for heauen If a man should be sent for vnto the court to liue there and to receiue honour from the King if as hee entered there should stand a terrible grim Porter at the gate this man would not much feare the Porter being sent for to come to the King but cast his eyes on the Pallace and busie himselfe with the hopes of his entertainment at hand So when God sends for vs to liue with him in heauen though death be like a terrible grim Porter yet let vs not looke vpon his vgly face but cast our eyes to heauen and beyond that by considering the comforts of that place Thirdly wee must arme our solues against the feare of Death by considering that by death wee die to sinne and that death is the very accomplshing of our saluation Sinne brings all to death and God hath made death as I said a meanes to abolish sinne so that first death is the messenger of God Secondly it is the doore to let vs into heauen Thirdly it is the death of sinne Fourthly Death is a consūmation of our sanctification here in this world therefore a true penitent soule hath no cause to bee affraid of death Indeed the wicked worldling whose hope and God in his wealth hath great cause to be affraid of it because in a moment it snatches away from him all that he hath beene a gathering and drudging for so many yeares together leauing him nothing of all his hundreds and thousands but a poore wooden coffin to lye in this makes him affraid of death And againe he is affraid of death because it is not a doore to let him into heauen but an open wide gate to set him into hell where hee must lye eternally tormented with the Deuill and his angels for euer But a godly soule who hath his place made his sins repented of who hath liued a watchfull life ouer his heart and wayes hath now no cause to be terrified but rather as Christ speakes To lift vp his head and reioyce knowing that his Redemption drawes neere and that his saluation is now neerer then when he first beleeued So that a Christian vntill death come may truely say Morior dum non morior I die whilst I doe not die Thirdly a man that would die well must labour to weaken death betimes If a man were to fight a combat with an enemy for his life hauing the dyeting of him a weeke before the combat or more I hope no man thinks but that it were good policie to make his enemie so feeble and poore that hee should not be able to strike a stroke to hurt him So euery man and woman liuing must haue a combat with death and yet this is a great mercie of God shewed vs that wee haue the dieting of death so that we may weaken it if hee will and abate his strength Our good life weakens him and our sins giue strength vnto him Therefore if we haue any care of our estate let vs prouide to weaken him before wee come to the combat that hee doe not foile and ouercome vs. Let vs deale with him as the Philistims did with Sampson when they perceiued that his strength lay in his haire by and by they cut off his haire and made him as feeble and weake as other men So must wee doe intending to weaken the great strength of death wee must labour to finde wherein his strength consists and finding that it lyes in our sinnes wee must then as Daniel speakes breake off our sinnes by righteousnesse indeauour to remooue them as soone as may be Wherefore I exhort euery one of you who hope for the fauour of God to repent you of your sinnes and set a worke the power of grace that so you may attaine for your comfort to finde Death weakened in the day of Death LECT XII V. THE CASE OF REpentance of comfort in Death NVM 23. 10. Let mee die the death of the righteous and let my last end bee like his IT is one thing to stand a mile off and shew a man a towne or a countrey and another thing to take him by the hand and bring him into the gates and so carry him from street to street from place to place not onely shewing the thing a farre off but a part of the glorie of the same so in this present Treatise which wee haue in hand it is one thing to tell you that there is a way whereby the righteous may obtaine to die well if they will not neglect it and another thing to take you by the hand and goe with you from field to field from particulars to particulars till wee haue put you into the gates of heauen The one wee haue done out of the abilitie God gaue and now wee desire to performe the other The duties of Preparation I shew consisted of fiue seuerall heads First that a man of vnderstanding must furnish himselfe with those graces and duties that bee most needfull at the day of death Secondly that a man in this case must arme himselfe against the ●eare of death Thirdly that a man must learne to weaken death betimes Now wee goe on Fourthly Hee who would die well must begin to die betimes hee must die daily as the Apostle professeth of his owne practise 1. Cor. 15. 31. I protest by our re●oycing which wee haue in Christ Iesus I die daily So must wee doe wee must bee a dying daily muring our selues to death before death come Quest. But how shall this be done Answ.