Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	appear_v	body_n	life_n	3,755	5	4.6231	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88578	A Christians duty and safety in evill times Delivered in severall sermons, upon four texts of scripture, viz. Christ's prayer the saints support, on Iohn 17 15[.] A divine ballance to weigh all doctrines by, on 1 Thes.5. 21[.] A Christians great enquiry, on Acts 16.30, 31[.] A description of true blessedness, on Luke 11. 28[.] By that faithfull messenger of Jesus Christ, Mr Christopher Love, late minister of Laurence-jury, London. Whereunto is annexed The saints rest, or Their happy sleep in death. As it was delivered in a sermon at Aldermanbury, London. Aug. 24. 1651. By Edmund Calalmy. B. D.	Love, Christopher, 1618-1651.; Calamy, Edumnd, 1600-1666. Saints rest.	1653 (1653)	Wing L3147; Thomason E1434_3-4; ESTC R209589	82,542	242

and therefore death is called a sleep because we must all awake in the morning of the resurrection We are in the grave as in our bed and when the trumpet of God and the voice of the Archangel shall sound wee shall all rise out of our grave as out of our beds Death is but a sleep for a certain time 8. Sleep is a great refreshing to those that are weary sick and when the sick man awakes he is more lively chearful then he was before he fell asleep and therefore sleep is called Medicus laborum redintegratio virium recreator corporum The great Physician of the sick body the redintegration of mans spirits the reviver of the weary body And so it is with death when Gods people awake out of the sleep of death they shall bee more active for God then ever they were before when you lie down in the grave you lie down with mortal bodies It is sown a mortal body 1 Cor. 15.42 43. but ●t shall rise up an immortal body it is sown in dishonour but it shall rise up in honour it is sown a natural body but it shall rise up a spiritual body 9. As in the morning when wee arise out of our beds we then put on our clothes So in the morning of the resurrection wee shall put on a glorious body like to the glorious body of Iesus Christ we shall put on Stolam immortalitatis the garment of immortality 10. As no man when he layeth him down to sleep knoweth the direct time when he shall awake So no man can tell when the resurrection shall be They do but cozen you who say that the general resurrection shall bee such or such a year for as no man can know the minute when he shall awake out of his natural sleep no more can any man know when we shall arise from the sleep of death 11. As it is a very easie thing to awake a man out of sleep it is but jogging of him you wil quickly awake him So it is with the sleep of death it is as easie for Jesus Christ to awake us out of the sleep of death as it is for me or you to awake a man out of sleep in bed Nemo nostrûm tam facilè excitat dormientem de lecto quàm Christus jacentem in sepulchro 12 As when a man ariseth in the morning though he hath slept many houres nay suppose he could sleep twenty yeares together yet notwithstanding when hee awaketh these twenty yeares will seem to bee but as one houre unto him So it will be at the day of judgment all those that are in their graves when they awake it will be tanquam somnus unius horae but as the sleep of one houre unto them 13 Lastly and most especially As sleep seizeth only upon the body and outward senses but doth not seize upon the soul the foul of man is many times most busie when the man is asleep and God hath heretofore revealed most glorious things to his children in Dreams when they have been asleep God appeared unto Abraham and many others in Dreams the body sleeps but the soul wakes So it is with the sleep of Death the body that dies but the soul doth not die There are some men that are not afraid to teach you That the soul sleeps as well as the body and that when the body dies and fals asleep the soul likewise continues in a dull Lethargy veternoso somno correptus neither capable of joy nor sorrow untill the resurrection Beloved This is a very uncomfortable and a very false Doctrine They endeavour to prove it from my Text they say That Stephen when he died fell asleep It is true in regard of his body he fell asleep but his soul did not fall a sleep that which was stoned fell asleep which was his body only for when he was stoning he saw Jesus Christ standing ready to receive his soul into Heaven Lord Jesus saith he receive my spirit Stephens soul could not be stoned though his body was stoned So when Jesus Christ was crucified his soul was not crucified I mean when his body was killed his soul was not killed indeed he did endure torments in his soul which made him cry out My God my God why hast thou forsaken me But yet his soul did not die So when Stephen died his soul went to Christ It is true when a childe of God dies the soul goes to sleep How is that The soul goes to sleep in a Scripture sense that is it goes to rest in Abrahams bosom O blessed sleep it goes to rest in the embraces of God it goes into the armes of its Redeemer it goes into the heavenly Paradise it goes to be alwayes present with the Lord. But take heed of that wicked opinion to say that the soul sleeps in an Anabaptistical sense that is That itlies in a strange kinde of Lethargy neither dead nor alive neither capable of joy nor forrow untill the resurrection Though Stephens body fell asleep yet his soul did not fall asleep but immediatly went unto Jesus Christ in heaven Thus I have given the Explication of the words Now give me leave to make some Application of all unto our selves Vse 1 If the death of Gods children bee nothing else but a falling asleep then let this comfort us against the deaths of our godly friends though they die unnatural and violent deaths though they be stoned to death though they be burnt to ashes though they bee sawn asunder c. Here is a message of rich consolation which as a Minister of Christ I hold out unto you this day viz. That the death of a child of God let it bee after what manner soever it will it is nothing else but a falling a sleep he goes to his grave as to his bed and therefore our burying places are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dormitoria our sleeping houses A childe of God when hee dies hee lies down in peace and enters into his rest And as a man when he is asleep is free from all the cares and troubles that he hath in the day time So the people of God when they are fallen asleep they are free from all the miseries crosses losses and afflictions that we are troubled withall There fore give me leave to say to you as Christ did to the women that followed him to the Crosse bewailing and lamenting of him O daughters of Ierusalem weep not for me but weep for your selves and for your children So say I O weep not for those that are dead in the Lord that are fallen asleep in Jesus Christ they are at their rests they do not know the troubles that wee are troubled withall Abraham remembers us not they are not sensible of our miseries and afflictions let us weep for our selves and for the miseries that are coming upon us and let us know that when Gods children die they doe but lie in their beds untill the morning of

may also glorifie thee v. 1. The End of Christs Prayer was the glorifying of his Father so the End of our prayers should be the glorifying of God Many men will cry Lord give me glory when they do not with pantings of heart say Lord let me give glory to thy name Christ said Hallowed be thy name expressing his respect to the honouring and glorifying of the name of God that was the first peticion in Christs Prayer to shew that the glorifying of the name of God ought to be the first and cheifest thing in our prayers Christ prayed O my father 2. Christ prayed to God his Father to teach you that you must not only pray with an awful apprehencion of God but also with fiducial confidence in God Heb. 11.6 11. Heb. 6. Without faith it is impossible to please God for he that comes unto him must beleive that he is and that be is the Rewarder of them that diligently seeke him You must never come to God to ask doubtingly but you must come with fiducial confidence as a Child to a Father 3. 3. Christ prayes for his Disciples with great enlargement Christ prayes with great enlargment for the good of his Disciples I doe not read in above 3. or 4. verses that Christ prayed for himself all the rest of the prayer was for his disciples that God would keep them in unity truth and glorify them and all other beleivers with himself in heaven Here then behold the wonderful affection that Jesus Christ beares unto his Church and people that when he was to die he should pray more for the saveing of their souls then for the saveing of his own life o herein the superabundant love of Jesus Christ is manifested who when he was in expectation to die a painful shameful accursed death under going the wrath of God due unto our sins yet that then he would remember his elect servants in whose stead he stood and for whose sins he died with such enlargement of heart in prayer The fourth Circumstance considerable in this prayer of Christs is the matter for what he prayed 4. Circu The matter for what Christ prayed And that is layd down 2 wayes 1. Negatively who should not be the subject matter of his prayer I pray not for the world v. 9. This is a good argument against those that plead for universal Redemption If Iesus Christ would not spend his breath to pray for them then surely he would not spend his precious bloud to purchase heaven for them Then it is layd down Affirmatively whom he prayed for I pray for them that thou hast given me for they are thine you that are elected you that are regenerated I pray for you He makes many requests unto his Father in the behalfe of his Disciples that God would keep them that they might be one with him v. 11. That God would sanctify them v. 17. That they might come to heaven and be with Christ v. 24. And as in the text I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil The words you see are set down two wayes The words explained 1 Negatively what Christ did not pray for in the behalfe of his Disciples I pray not that thou should est take them out of the world 2. Affirmatively what Iesus Christ did pray for I pray that thou shouldest keep them from the evil of the world Questiō It may be demanded why Christ sayd these words That he would not pray that his Disciples might be taken out of the world Jesus Christ knew that his end was at hand Answer that his houer was comeing that he should depart out of the world 13. Iohn 1. Now before the feast of the Passover when Jesus knew that his hour was come that he should depart out of this world unto his Father having loved his own which were in the world he loved them unto the end when the Disciples heard this they thought thus with themselves Lord if thou wilt leave this world what will become of us when thou art gone we shall be in the world as a ship without a Pilot as sheep without a Shepard and therefore they prayed that they might die with Christ Iohn 11.16 Ioh. 11.16 Then said Thomas which is called Didymus unto his fellow Disciples Ioh. 13.37 let us also goe that we may die with him And 13 Iohn 37. Peter said unto him Lord why cannot I follow thee now I will lay down my life for thy sake The Apostles were all on fire to die for Jesus Christ Now Christ seeing them so willing to die therefore to check this impetuous mocion he tells them that he would not pray that they should now die but saith he I will pray unto my Father that when I am gone and you remaine behinde me in the world he would keep you from the evil of the World Now if you should aske me what especial Reason there was why Iesus Christ would not pray that they might be taken out of the world Reasons why Christ would not pray that his Disciples might be taken out of the world I Answer 1. If the Disciples had dyed when Iesus Christ dyed then peeple would have thought that they had bin sharers 1. Reason or co-partners with Christ in purchaseing our Salvacion Esa 63.3 Hence it is sayd that Christ did tread the wine-presse of his Fathers Wrath alone and that there was none with him Christ will have the sole honour of our Salvacion There were two common theeves two unworthy persons that dyed with Christ that the world might see that it was Christ's death alone that merited Salvacion for men A second Reason is this 2. Reason Christ did not pray that the Disciples might be taken out of the world because he had further work for them to do here in the world As if he had sayd I have the Gospel for you to divulge and propogate souls for you to convert mine Elect to gather in therefore I will not pray the Father to take you out of the world but to keepe you from the Evil of the world though I will not pray to keep you from the evill of Afflictions and Persecutions which for my namesake ye must expect to meet withal in the world yet I will pray to keep you from the evil of sin that you fall not into sin through the allurements or frownes of the world the malicious temptations of Satan the suggestions and inclinations of your own corrupt hearts when I am gone I will pray that my Father would keep you from the evil of the times and places in which you live 3. The words thus explained I shall draw five Conclusions from them First from Christs refusing to pray to his father to take the Disciples out of the world they desireing to die with Christ for feare of persecution Thence observe Doctrin That it

and to be with Christ which is far better For a man to desire to be dissolved that he may be without crosses is a sin but to desire to be dissolved that he may enjoy Jesus Christ is a grace Oh thou that sayest I desire to die that I may have the enjoyment of God more perfectly and grace more compleatly not because thy winding sheet shall wipe away all tears and afflictions but because thy winding sheet shall wipe away all sins and pollutions this is a gracious desire We are not to wish for death because our comforts are lessened but that our communion with Christ might be compleated not as a doore to let us out of troubles but as a doore to let us into heavenly mansions But thus briefly passing these things I proceed to another Observation from these words I pray not that you might be taken out of the world why would not Christ make this prayer The cheif reason was because hee had more work for his Disciples to doe in the world Hence observe That it is not the desire of Jesus Christ that any of his servants should die 3d Doctrin so long as he hath any worke for them to doe in this world Not onely your dayes are numbred not only is the number of your Months with God but likewise the work that ye are to doe which he hath cut out for you Sayes God to a Minister thou shalt preach so many Sermons convert so many souls gather in so many of mine Elect and when thy work is done thy life shall be done Thou godly Christian untill thou hast ended thy work thou shalt not end thy dayes This may bee of great comfort unto all that fear God doe not fear Death it is not Christs desire to take you out of the world untill ye have done that work for which God sent you into the world The Use of this is threefold First for Counsel Secondly for Reproofe Thirdly for Comfort 1. A Use of Councel unto you all 1 Vse for Counsell 1. That you would desire to live no longer then that you might doe the work for which God hath sent you into the world Doe not desire to live that you may give the swinge to your lusts and doe that which is right in your owne eyes But desire to live no longer then that you may serve God and doe good to others 2. It should teach you who may be useful in the world that you are bound to desire of God that he would not as yet take you out of the world Luther I remember Luther upon this text hath this note That it is the duty of a Minister more especially then of any man in the world to desire that his life may be prolonged that so he may convert more soules unto God And it was the saying of an old Minister when he lay upon his Death bed Lord if I may be useful to thy people let me live longer I will not refuse more labour and more paines if thou hast more work for me to doe Any of you who may bee usefull in the world are bound to begg of God that hee would lengthen out your dayes and that you may live to doe more good in the place wherein God hath let you 3 Hence let me Counsel you That though you suffer much evil from the world yet if you can doe much good in the world let your doing of good rather provoke you to desire life then your suffering of evil provoke you to desire death We should rejoyce in suffering much evil provided that by suffering much evil we can doe much good Cesaar When Caesar said I have lived long enough whether I respect Nature or Honour Tully Tully answers Sir though you have lived long enough for your selfe yet you have not lived long enough for your Country Art thou a man that dost good in thy generation Acts 13.36 Art thou a useful man though thou art an old man and the infirmities of age abide on thee yet let not this make thee weary of thy life though it may be thou hast lived long enough for thy selfe yet thou hast not lived long enough for others for the good of the Church or Common-wealth in which thou livest Let this Counsell sink into your hearts seeing every mothers Child of you is sent into the world to doe something for God oh Labour therefore that when your dayes shall end your Consciences may tell you that you have done that work which God sent you into the world for to doe It is the commendation of David Acts 13.36 Acts. 13.36 That after he had served his owne generation by the will of God he fell a sleep and was gathered unto his fathers He did his work and then he died O Beloved there is nothing in the world will be a greater solace to your souls when you come to die and we must all sooner or later drink of that cup then this that your consciences can tell you I have served my God in my life I have done my work and the last work I have to doe is to die when it may be thy eye-strings are fallen thy mouth is shut and thou canst not take any cordials to refresh thy decayed spirits then this will be a cordial for Conscience to tell thee that thou hast done thy work which God sent thee into the world for to doe and now thou hast nothing to do but to die and goe to heaven It is an observable expression Iob 5.26 Iob. 5.26 Thou shalt come to thy grave in a full age as a shock of Corne cometh in his season You know that if a man ●hould reap a shock of corn when it is green and but newly eared that corn would be of no use for bread but if he cuts down a shock of corn when it is ripe then it is fit for bread Death cuts off many men when they are green corne unfit unprepared for death unripe for heaven unripe for glory Psal 127.6 when they are like grasse upon the house top that withereth before it is cut down or like the seed which fell on the stony or thorny ground which never came unto perfection But now saith God to the good man thou shalt goe to thy grave when thou art ripe for heaven ripe for God when thou hast done thy masters work then shalt thou goe to thy Masters mansions thou shalt come to thy grave like a shock of Corn in its due season Oh what comfort and solace of heart should this be to you who have done the work for which God sent you into the world The next Use shall be for Reproofe 2 Vse for Reproofe Is it so that Christ doth not desire that any of his servants should die until they have done the work for which God sent them into the world Then this may reprove the wicked of the world who come to die before they begin to do that work for which

that Doctrine is unsound Rule 7 Seventhly whatsoever Doctrine doth necessarily tend to settle and compose a troubled Conscience by teaching us to bottom only upon the merits of Christ for salvation and not upon our own good works that Doctrine is sound But that Doctrine which leaves a distressed perplexed Conscience without any sound bottom to rest upon by teaching men to place the stresse of their salvation upon the mutable Will of man this is not only an uncomfortable but an unsound Doctrine Rule 8 Eightly that Doctrine that tends to the advancement of godlinesse in a mans Christian course which as the Apostle speakes Titus 1.1 acknowledgeth the truth which is after godlinesse which conduceth to the perfecting of holinesse that puts us on to diligent care to work out our salvation with feare and trembling that helps on the work of grace in the soul that tends to inform the judgement reform the heart and conform the life to the whol Will of God that Doctrine is true and good But on the contrary that Doctrine which tends to Licentiousnesse and Libertinism causing men to neglect the Ordinances of God and to grow weary of Congregationall Worship Family Worship and Closet Worship that turns the grace of God into Wantonnesse that magnifies the Death of Christ but destroyes the Life of Christ that sets up the Blood of Christ the Priestly Office of Christ but regards not the Commands of Christ the Kingly Office of Christ that makes men confident of Mercy but carelesse of Repentance that makes Christ mercifull but leaves them sinfull or at the best brings them but to a form of godlinesse without the power thereof that Doctrine is erronious and dangerous Truth ever advanceth godlinesse but erronious Doctrine is contrary thereunto 2 Tim. 2.16 2 Tim 2.16 Shun prophane and vayn bablings for they will encrease unto more ungodlinesse We finde in our dayes the fruit of vain bablings and Disputes to be the broaching of such damnable Opinions as these viz That a man must not mourn for sinne must not confesse sinne must not pray for pardon of sinne and thus three parts of Prayer are taken away So concerning the Decree of God that if they bee decreed to bee saved they shall bee saved let them live as they list and if they bee decreed to bee damned they shall bee damned let them doe what they can Whereas the Doctrine of Election and Reprobation should bee a spur to stir us up in pursuit after holinesse So concerning the Law of God that it is of no use to believers And many such like pernicious Doctrines are occasioned by vain Disputes all which tend to more ungodlinesse which is enough to prove them to be false for truth ever advanceth practical godlynesse in a mans Christian course Rule 9 Lastly Doctrines of truth will be true when they are tryed truth fears no tryal it is error that fears the light that creeps into houses and dares not appear in publique that seiseth upon silly women laden with corruption as the Apostle speaks 2 Tim. 3.6 but dares not encounter with a knowing Christian 2. Tim. 3.6 And therefore it is that the Turks doe forbid any man to dispute against their Alkoran And therfore it is that the Church of Rome will not suffer the common people to read the Bible but they must pin their Faith upon other mens sleeves and believe as the Church believes And thus they cause their Errors and Idolatries to bee swallowed down whereas were they brought into the light the weaknesse and sinfulnesse thereof would appear The sum of all is this When you heare any Doctrine delivered compare it with the VVord of God and if you finde that it doth crosse any part of the old or new Testament believe it not for it is not Truth but Error These Rules and Directions for the trying of such Doctrines as you hear may be of great advantage unto you in these loose and erronious times if the Lord give you hearts to make a right improvement thereof Nay Conscience doth not tell mee of any thing delivered unto you repugnant unto the Scripture But trust nothing that I preach untill you have tried it and if you finde any thing disagreeable to the written Word of God reject it Prove all things hold fast that that which is good FINIS A CHRISTIANS great Enquiry Text. Acts 16.30 31. And said sirs what must I doe to be saved And they said beleive on the Lord Iesus Christ and thou shalt bee saved THis Text is propounded by way of interrogation the manner of its composure intimates that it is the Ebulition of a perplexed mind the Quere of a distempered and distressed soul and that about a businesse of the greatest moment in the World There are many critical curious and controversial Questions that men enquire after in these daies But this Question that the poor Jaylor here asked is a Question of the greatest concernment that ever can bee made by any man It was no lesse then this what he might doe to be saved The Question seems to be the expression of a man in great anguish and consternation of mind and truly the matter the Question is about is such as might trouble all the World As a grave Divine answered one that came unto him saying Sir I am troubled about my Salvation saith hee freind it is a businesse that might trouble all the World So here this poor man cries out to Paul and Silas what must I doe to be saved I shall not spend time about the Explication but shall dispatch what I have to say in a practical prosecution of these words Before I come to the points of Doctrin I intend to handle There are 3 concurrent circumstances about the words from whence 3 Observations will arise 1 From the consideration of the condition of the man that propounds this serious Question a Iaylor a calling in those times especially full of infamy because the followers of Christ were most of all in bonds when Oppressors and men of violence escaped free yet behold a Iaylor the object of pardoning mercy Hence Observe 1 Observation From the condition of the man that propounds this Question That men of the most despicable condition in the World may become the objects of Gods pardoning mercy Salvation is not impailed within the rank of the rich and honourable of the World but sometimes men of the lowest rank become the objects of Gods mercy Pardoning grace reacheth sometimes to the vildest and most notorious sinners in the World Christ came not to call the righteous Mark 2.17 but sinners to repentance 2. From the consideration of the occasion or manner of this Jaylors conversion for it is said In the night there was a great Earth-quake in the prison and the Keeper awakened out of his sleep and when he arose he saw all the prison doores open and thinking that all the prisoners had been gone hee was in great perplexity of minde

searing what would befall him Now God made this a means to cause this man to look after Salvation so that although he thought the escape of the prisoners might occasion the losse of his life yet his care now was what he might doe to save his soule he said Sirs what must I doe to bee saved Hence observe 2 Observation from the occasion of the Iaylors Conversion That God by his providence doth many times so bring it about that affliction shall bee a means to make men look after Salvation Had not this poor man thought that he had lost his prisoners God knowes whether hee had not lost his soul whether ever hee would have enquired after Salvation I have read of a Scotish Divine who being in a great fitt of sicknesse did blesse God for it for saith hee this sicknesse of my body hath been a means to save my soul It is usual with God to make afflictions of one kinde or other instrumental to make men enquire after Salvation 3. The next thing to be considered is the great alteration that this providence made in the Jaylor The poor man before was troubled to think that his prison doors were opened and it is said verse 27. That hee drew his sword and would have killed himselfe But now we finde no more talk of killing of himselfe But all his care was how to save his soul Hence observe 3 Observation from the great alteration that this providenc made in him That when once men come to make a dilligent enquiry after Heaven there will then appear a great alteration in their passions and affections This mans fear and care was not now how to get his prisoners again But his care now was what he should doe that he might no longer be a prisoner to Satan not how to keep other men in bonds but what hee should doe to free himselfe from the Devils bonds Oh the wonderful change that Conversion workes in the soule It doth not only change the conversation but the very passions and affections are changed These Observations are only transient and not directly intended in the Text. Now I shall come to handle both the Enquirie that the Jaylor makes and the Resolve that the Apostle gives First The Jaylors Enquirie Sirs what must I do to be saved This Question The Iaylors Enquirie ariseth both from feare and hope or perplexed Quere doth arise from a two-fold spring or from two kinde of passions or affections in man 1. It doth arise from Feare The man came in trembling and said from Fear Sirs What shall I doe Enquiries when they are vehement have mixtures of feare with them As if hee should have said I may loose my life and my soul too oh but Sirs tell me how I may save my soule and then no matter for my life There was a mixture of fear in this Quere what must I do by reason of the Evil I have done 2 It flowed from the affection of hope from Hope There would never have been Enquitie made if there had not been some hopes of mercy The Question what must I doe argues some measure of hope After impossibillities we make no Enquirie wee make no Enquirie how wee may climbe up to Heaven how we may fly like a bird in the aire because these things are not possible to be done But the things that are attainable are the objects of our Enquirie Now what must I do argues that there was some hopes in this mans breast The Text containes in it these two particulars Two parts in the Text 1. The Quere of a perplexed soule What must I doe to bee saved 2. A full and satisfactory Answer to this Q●aere Beleive on the Lord Iesus Christ and thou shalt bee saved Now before I give you the point of Doctrine 6 Particulars observable from the form of speech he used from the Jaylors Quaere observe these six particulars about the manner and form of the Expresfion 1. He doth not say what evil shall I doe he that had done so much evil already would not add sin to sin But he sayth what good shall I doe 2. He doth not say what good words shall I speak or what good profession shall I make But what good shall I doe It is not good words it is not a good profession which will bring a man to Heaven many cryed Lord Lord that never entred into the Kingdome of Heaven 3. It is not said what may I doe as if it were indifferent whether he might do it or no But he saw there was a necessity of doing somewhat what must I doe 4. It is not said what must another man doe but what must I doe As I cannot live by the food that another man ears so I cannot go to Heaven by the grace which another man acts 5. It is not said what must I know but what must I doe There are many times high flowen speculations in mens minds when there are no gracious dispositions in their hearts But it is not knowing but doeing that will bring a man to Heaven Iohn 13.17 If ye know these things happy are ye if ye do them The Devils know more then all the sons of men they know much good but they doe much evil 6. It is not said what must I doe to get my prisoners again but what must I doe to get to Heaven to save my soul And this indeed is the Enquirie above all Enquirings Thus you have some advertizements from the form of expression here used by the Jaylor Doctrin The Observation is this viz. That above all things in the World this is the most needfull thing for the sons of men to make Enquiry after namely what they must do to be saved In the handling of this proposition I shall first premise some Cautions secondly give you some Reasons and then Apply it The Cautions are three 1 Caution No man is not saved for doing First Though it be the most needfull thing in the World for the sons of men to make Enquirie after this viz. what they must doe to be saved yet take this Caution viz. That though we must Enquire what wee must doe yet wee must not expect to be saved by doing A full expression to this purpose there is in Iob 7.20 I have sinned what shall I doe unto thee O thou Preserver of men The interrogation implies an absolute negation what shall I doe that is I can doe nothing to satisfie thy justice to pacifie thy wrath or procure thy love and favour Lord I have greivously sinned against thee and if thou lookest for reparation and satisfaction at my hands I am no way able to make it Iob speaks like a poor forlorne broken debter to his rich and incensed Creditor aresting him for his debt which he is no way able to satisfy and therefore hee throwes himselfe at his feet and cries out Sir I confesse I owe you much but I have nothing to pay I

But saith he God hath given thee but one Soul and if thou losest that thou losest all O that the consideration hereof would cause you to make this Enquiry what must I doe to save my Soul I now come to make some Usefull Application If it be so 1 Vse for rebuke of 3 sorts of men that above all things in the world you should make this your great Enquirie what must I doe to bee saved Then this is for Rebuke to those that make assiduous Enquirie about matters of lesser moment First those that enquire only after Notionall Questions but never make Enquirie a bout matters of Salvation There are a multitude of men in this age that puzzle themselves and trouble their mindes with Notions and Criticall Questions but never put this Question to their Soules Lord what must I doe to be saved O how justly blame-worthy are they that study curious and nice Questions about Christianity which serve only to obscure the clear Truth of the Gospell and in the mean time minde not this great and necessary Question What I must doe to get to Heaven Truly we live in an age full of criticall Questions wherein all the Dogmaticall Points of Religion are called into Question But if God prevent it not these triviall Questions will joustle out this necessary Question What must I doe to be saved Of all Questions there are two Questions most necessary for a people to aske and most comfortable for a Minister to resolve them in The one is What shall I doe to bee saved The other How shall I know that I shall obtain Salvation Of all Questions these are the greatest and as Christ said speaking of our Love to God and our Love to our Neighbours This is the first and greatest Commandement And the next is like to this So say I This is the first and great Question What shall I do to be saved And the next is like to this How shall I know that I shall bee saved The first is the foundation of all our happinesse and the second of all our comfort 2. Those that Enquire after earthly things only It is for Rebuke to those that make Enquiry after the body and things pertaining to its welfare but never make Enquirie after Salvation There bee many men in the World who in the language of those sensual men Psal 4.6 cry out Lord Psal 4.6 who will shew us any good but they never make Enquirie how they themselves may become good These men are like him that came to the Physician enquiring how he might cure the whitlaw on his finger but never asked how he might cure the Consumption of his lungs Many men make Enquirie after trivial things of the World but they Enquire not how they may get an intrest in Jesus Christ how they may escape Hell Quae siultitia de iis solicitum esse quae habebis nonsolicitus de iis non quae non nisi solicitus and get to Heaven Now what folly and madnesse is it for a man to bee solicitously careful for those things which hee shall have without this carking care and to be negligent and carelesse about those things which he hath no promise to obtain without assiduous carefullnesse for grace and glory are not to bee expected without seeking Mat. 6.33 dilligent seeking Math. 6.33 But outward things shall be cast in upon seeking heavenly things 3. 3 Those that Enquire how to damne themselvs It is for rebuke to those that make Enquirie how to damn themselves but Enquire not how to save themselves The Drunkard enquires where Wine and strong Beare is to be had The Adulterer as Solomon saith enquires where the house of the Harlot is Thus many men Enquire how they may undo their souls but oh how few are there that cry out with this poor Jaylor Sirs What must I doe to be saved The next Use shall be by way of tryal 2. Vse For examination whether you are in an estate of Salvation to put you upon search whether ye have put this Question out of question whether yee have resolved this Question to your soules that God indeed hath brought you into an estate of Salvation Now that you may know this consider these particulars First Hath God taken those Methods with your souls This may be known first by the Methods God takes with such souls that he takes with those whom hee intends to save But you will say what are those Methods that God takes with a sinner whom hee intends to save I Answer First God enlightens that mans mind 1 Method that God takes so as that he makes him see his sins to be exceeding sinful and himselfe to be exceeding miserable Iob 33.27 28 29.30 you have an admirable Text for this Job 33.27 29 30. He looketh upon men and if any man say I have sinned and perverted that which was right and it profited me not Hee will deliver his soul from going into the Pit and his life shall see the light Loe all these things worketh God oftentimes with man to bring back his soul from the Pit to bee Enlightned with the light of the liveing It is Gods usual way in bringing a sinner from Hell to represent his sins unto him in the glasse of the Law so as to cause him to see them to be exceeding sinful to cause him to confesse his sinfulnesse how that hee hath perverted that which was right Paul said he was alive without the Law but when the Law came then he saw his sin to be exceeding sinful Rom. 7.13 Rom. 7.13 Was that which is good made death unto me God forbid but sin that it might appear sin working death in me by that which is good that sin by the Commandement might become exceeding sinful Sin in its own nature is so exceeding evil that it cannot have a worse name given unto it then it s own sinful sin Beloved if the Lord hath dealt thus with you so as to make you see your sins to be exceeding sinfull and your selves to bee exceeding miscrable know this is the method that he takes with that soul which hee intends to bring to Heaven A second Method that God takes with a sinner to save his soule is this 2 method that God takes God puts him into a condition of Spiritual astonishment so as to see himselfe an undone creature altogether unable to save himselfe neither doth hee know who will undertake that work for him this is plain in the Text Sirs What must I doe to be saved a Question full of astonishment and perplexity of mind When God once casts a man out of selfe-sufficiency selfe-righteousnesse and selfe-ability this is a good step towards Heaven A third Method that God takes with a sinner is this 3 method that God takes God doth present Jesus Christ to his soule as the most desirable object in all the world He sees sin to be exceeding