the terme of his naturall life abideth in the flesh or body 4. More necessary This is not spoken simply but comparatively it was not absolutely necessary for the Church that S. Paul should live for GOD could even then as after his departure he did provide other Instructours to build his Church and House but yet it was more necessary for their profit that he should live then die 5. For you But why more necessary was it not because his appointed time to die was not yet come this is true but personall He mentioneth that which concernes the Philippians that they might take notice how carefull he was for them and how thankfull they ought to be to GOD for him My life is more needfull for you for the furtherance of your faith and piety Q. Did Saint Paul desire to live only for the good of the Philippians Sol. He neither saith it nor thinketh it He saith his life was more needfull for the Philippians so it was but he saith not only for them Q. Why then doth he only name them Answ Because he only writeth to them Behold a patterne of admirable love in a Shepheard to the sheep of CHRIST preferring their welfare to his own present glory What Merchant saith Saint Chrysostome having his vessell fraught with rich commodities if he could safely arrive at a haven would doubt to do so rather then be still tossed in the sea What Champion would-strive for the mastery when he might weare the corruptible crowne What Commander when he might rest at home in glory after a triumphant victory would rather still continue the fight to the hazard of his life and honour and yet this is S. Pauls choise wherein he resembles a woman that hath husband children her husband is in a far country she is with her children she may go to him whom her soule doth chiefely love and there she shall be abundantly provided for but then she must leave her children behind her and what then will become of you my poore children it would be better indeed for me to be with my husband but it would be worse with you then now it is for your sakes therefore it is that I neglect mine owne present honour to do you good Leaving this discourse the words do naturally yeeld us this Doctrine which I will handle being pertinent to our present purpose The life of a faithfull Minister doth more good and is more profitable for GODS people then his death This doth S. Paul witnesse of himselfe yet from this particular and worthy example the grounds and reasons of his assertion being common and the same in others that they were in him the doctrine is generally true of every faithfull Pastour that they doe more good to the living Saints while they themselves doe live then when they are dead The Word of GOD in the mouthes of the Ministers is not weake but mighty in operation able to cast downe strong holds and whatsoever opposeth it selfe to it though Satan be the strong man that keeps possession yet the LORD is stronger and can cast him out See the efficacy and wonderfull working of the Gospell that Saint Paul could say for his part only that from Ierusalem round about unto Illyricum he had fully preached the Gospell of CHRIST and as the lightening commeth out of the East and shineth to the West and as the Suns going forth is from the ends of the heaven and his circuit to the ends of it and there is nothing hid from the heat thereof so in Saint Pauls time the Gospell was come into all the knowne parts of the world and brought forth fruit as it did amongst the Colossians thus did the Gospell strangely spread it selfe by the preaching of GODS servants even while Saint Paul himselfe was alive and after the Apostles by their Successours as they were Pastours as the soule in the body so were Christians dispersed in the world even the Getulians Moores Spaniards Galls and the Britans the Sarmatians also Germanes and Scythians do believe in CHRIST before whom the gates of all Cities are throwne open and none are shut against him before whom also the iron locks are broken and the brazen gates are opened i. e. the hearts of very many that were holden fast locked by the divell are now unlocked by the faith of CHRIST saith Tertullian What instrument was ever too weake to effect GODS will if he tooke it in hand though the Apostles presence was but weak and their speech rude and their words distastfull and unwelcome to the world yet did they prevaile or if they had been to preach to Infants and children not seasoned with inveterate idolatry it had beene no great mastery to have brought them to the faith of CHRIST as it was no great glory to the Spaniard to vanquish the Indians when Benzo the Italian reported that he durst be one of the 25. that would fight with ten thousand nay with twenty thousand of that naked people but the case is altered now for 1. The Apostles were but few for number and of no great reckoning in the world 2. For the same men to teach a strange doctrine to believe on CHRIST crucified and to be ready to lay downe their lives for him if they looked to go to heaven 3. To preach to the world when many of them did seeke after wisdome and secular Philosophy as did the Grecians many after state policy and war as did the Romans and all of them trained up in a long continued will-worship and damnable idolatry of a deepe die yet the Gospell by the preaching of it as Aarons rod amongst the serpents of the Magicians devoured them all and brought them to acknowledge allegiance to it surely this should make us cry out as the people did upon the proofe that Elias made the LORD he is GOD the LORD he is GOD. Now the LORD doth this great worke by the Ministery of living men and sometimes by weake men that the excellency of the power may be ascribed to GOD and not to man and thus you see in generall the great profit which accompanies the work of the Preachers in the plantation and foundation of Churches let us consider some particular benefits which redound to them which are actuall members of a visible Church and they are either 1 in regard of the bad or 2 in regard of those that are good or 3 in regard of all sorts both good and bad First I say their life is more needfull in regard of those that are actually as yet in the state of unregeneration and that in a double respect First to be a powerfull meanes of converting the Elect and to bring them to all the degrees of salvation other professions do aime at the good of this life the Physician at the health of the body the Lawyer is for the right of his Client but the end of the Ministery alone is chiefely to
in hell could have but another life in this world nay if those which have but seene them or rather as I believe in my instance the strong imagination of such a terrible sight I would not wonder if they proved the greatest Saints on earth Venerable Bede tels as he thinks a true story of one Drithelme by name the man lived in Northumberland who was raised from death to life and reported wondrous things which he had heard and seene both of joy and paine which wrought this great effect as there is chronicled that he utterly detested this present life and abandoned all worldly cares chastised his old impotent body with daily fasting plunging himselfe in Winter season into the cold water singing of Psalmes and devoutly praying and when the beholders said Brother Drithelme this is a marvellous thing that you can possibly suffer such bitter and sharp cold marvell not saith he for I have seene places colder then these Let this move thee to seeke the LORD while he may be found the benefit of this life you cannot long enjoy and when it is once past it is ever past you cannot recover it though you had in your power a thousand worlds to give to redeeme it And as for us fellow souldiers and deare Christians let us hold fast that goodnesse which we have let us play the men let us be couragious constant and never weary of well-doing let neither divell nor man take our crownes away from us never looke to enjoy a state which is best of all without much opposition Pharaoh will pursue you with all his power to bring you back into servitude but do you like stout Champions repell the temptations of the divell as Gregory Nyssen instructeth you Avant thou cursed and unhappy creature I am a dead man a dead man loves not bodily pleasures a dead man is not caught with riches a dead man slandereth not a dead man is no lier c now have I another kinde of life and another rule of life then formerly I had I have learned to contemne earthly things and to set my mind on heavenly things That which Saint Hierom spoke of judgement we may apply to the joyes of heaven let them be painted on the walls of our houses and in every corner thereof that they may be alwaies before our eyes as Captaines do encourage their Souldiers to fight for their country lives profession c. so doe I say to you brethren it is the LORD of Hosts whose battailes you fight it is your own salvation which is in hazard your enemies would rob you of grace and deprive you of happinesse if you give up your weapons you are undone and firebrands of hell be valiant therefore and keepe this treasure this pretious treasure which CHRIST saith S. Bernard did judge to be more pretious then his owne blood if I had kept the blood of CHRIST which dropped from him as he hanged on the Crosse in a glasse how carefull should I be to keep it and must I not be carefull of my soule which is a pretious treasure kept in an earthen vessell if thou art poore in thine outward estate and CHRIST be thy portion thou art rich enough care not for outward poverty be the LORDS servant now thou shalt be with CHRIST hereafter which is best of all If thou art afflicted in thy body with any grievous disease care not for that if afflictions work kindly to mortifie thy sinne now thou shalt be with CHRIST hereafter which is best of all if thou art basely esteemed and persecuted by wicked men care not for that if this be for righteousnesse and out of a desire to keep a good conscience thou shalt be with CHRIST hereafter which is best of all If thou hast but weake indeavours and a litle strength to goodnes if thou strivest to be better art a conquering thy sin be not daunted hereat thou shalt be with CHRIST hereafter which is best of all And to reflect upon our deceased brother now hast thou happy soule that which thou hast so much longed for thy death is the death of all thy defects the beginning of everlasting happinesse thy faithfullnesse thy integrity thy zeale have procured to thee a crowne of glory now hast thou thy fill of happinesse O blessed art thou that maist see the LORD face to face that thou maist enjoy the happy sight of thy sweet Saviour thou beholdest thousands of Angels the Assembly of our first Parents the seates of the Apostles the tribunals of the Prophets the scepters of the Patriarkes the crownes of the Martyrs and the praises of all just men made perfect as Saint Basil saith VER 24. Neverthelesse to abide in the flesh is more needfull for you Our Apostle hath made it knowne unto us why in respect of himself he desired to die and of this I have already spoken now doth he in this verse acquaint us with the reason why he should desire to live because his life made more for the profit and advantage of the Philippians then his death could doe For making the way to the maine point which I doe onely aime at five things are to be cleared 1. What is meant by Flesh the mortall body in which the soule dwelleth by a Synecdoche flesh being a conspicuous part thereof 2. What is it to live in the flesh it is to live a naturall life preserved by naturall meanes as eating drinking sleeping c. we walke in the flesh though we do not warre after the flesh yet take him not as if he meant to abide alwaies in the flesh and by a priviledge to be exempted from death which is appointed for all men but he meanes deliverance from those present bonds and the continuance of his life for a time to the furtherance of their faith and joy 3. Marke here and in the former verse that our Apostle speakes as if his soule was himselfe and as if his body was no essentiall part of man this is not true in propriety of speech and therefore is to be taken improperly by a Synecdoche Integri promembro the whole is put for a part here for a principall part of Paul the same trope in the like phrases touching our Saviour CHRIST is by a kind of Appropriation called by Divines the Communication of properties and these arousefull termes happily invented to cleare these and many obscure Texts of Scripture touching our Saviour But to returne to our Apostle Saint Paul consisteth of flesh and spirit or soule and body and yet Saint Paul saith for him to abide in the flesh is more profitable for them When hee died he was with CHRIST how not with his body but with his soule Saint Paul is dead and hath seene corruption How in body not in soule Saint Paul in propriety of speech abideth not in the flesh but his spirit a principall part of Paul that is it which during
Christian that desires to have all his sinnes unbowelled and discovered shall find the losse of a gracious soule-searching Minister he that would have rules to avoid particular sins and to make progresse in all vertues shall find the losse of a copious and experienced directour he that is wounded in conscience shall find the losse of a skilfull Surgeon who in that art was one of a thousand to restore righteousnesse the vertuous rich and humble poore Christians that feared GOD shall find the losse of a loving friend and a gracious supporter those that are in wants and truly religious shall find to my knowledge the losse of a liberall reliever and comforter nay poore condemned Christians shall find the losse of a charitable instructour and what shall I say more the whole Land shall find the losse of a zealous pillar and of a powerfull prevailer with GOD for the continuance of our happinesse so that all had cause to pray not as the dresser of the barren fig-tree but as for a fruitfull tree LORD let it stand one yeare nay many yeares longer but the greater our losse is of him the greater is the gaine unto himselfe and as he is crowned with glory in heaven so his remembrance to many of us will be like that of Iosias to the Jewes It is sweet as honie in all mouthes and as musicke at a banquet of wine This consideration may be of good use for GODS people First that they would set a high price on good Ministers and afford them a singular measure of love as to spirituall fathers GOD honouring them so highly as joyning them with himselfe as co-workers in the regeneration and salvation of his people against whom Satan and his instruments are most enraged towards such let the affections of GODS people be most enflamed though their persons may be contemptible yet in regard of their high calling as they are CHRISTS Ambassadours they are venerable they are deare unto GOD you cannot contemne nor reverence them but this reacheth unto heaven and in the last resolution reflects on CHRIST himselfe CHRIST is interessed both in the contempt and in the respect you shew towards them Secondly it should teach them another duty to pray heartily to GOD for them that GOD would give his Vrim and his Thummim to his holy ones this was the prayer of Moses for the Tribe of Levi think of them as Saint Iames said of Elias That they are men subject to like passions that you are conceive us not to be of Laodicean temper to stand in need of nothing we are no better nor so good as Saint Paul and yet good Saint Paul is frequent in his exhortations to the people to pray for him brethren we had need of your prayers none more need then we something it is that Saint Paul in his prayer for the Churches useth this forme Grace be unto you and peace but when he writes to Timothy and to Titus separated for the service of GOD he prayes for Grace Mercy and Peace for them They in speciall manner it seemes do stand in need of GODS mercy pray for such then and for their continuance that they may live be guides to the blind lights to them that sit in darkenesse Instructors of the ignorant and by a godly life examples to the flocke over which the LORD hath made them Over-seers Get now all the good you can from profitable Ministers while you enjoy them heare them every LORDS day as though it was the last day you should heare them whiles the yeares of plenty last store up with good Ioseph provision which may preserve your lives if a dearth should come like the shel-fish sucke in that moisture while you are in the waters which may preserve you on the dry land When Nilus over-flowed the bankes the Egyptians were so wise to dig pits to retaine the water to serve their turne when the water of the river returned into its channell Doe thou so for thy soule in regard of the waters of life store now thy selfe with the bread of heaven least thou finde to thy griefe the greatnesse of a benefit in the losse thereof unwise they are that know not the true worth of blessings but by wanting them which wisemen had rather learne by keeping them O carry thy selfe towards them as Saint Irenaeus did towards that blessed Martyr Polycarpus many yeares after he did keep fresh in memory the disputations of Polycarpus his goings out and commings in his manner of life the shape of his body his Sermons to the people how he conversed with Saint Iohn the Apostle and with others which saw the LORD he could recite what he reported as spoken by them c. such a deepe impression in his soule there was left many yeares after Polycarpe was a glorious Saint in heaven and I beleeve that this our brothers unaffected gravity his wise carriage and many of his gracious speeches are written with the pen of an adamant in some Christians which will be legible in them so long as they live Lastly let us of the Clergie while we live do all the good we can and put forth our selves with all laboriousnesse before the day of harvest the gifts of the Spirit are given to profit withall Gods gives these ministeriall talents to this end and let us imploy our talents to attaine this end while we continue in this Tabernacle let us not cease to put men in mind of their duty as Saint Peter professed he would doe let us pity the case of all disobedient persons let other fishers if they thinke good fish for riches or for vaine applauses but let our chiefe aime be to deliver a sinner from the pit of destruction and rather to speake five words in compassion to save a soule then five thousand for any sinister end whatsoever the soule of the poorest man is very pretious and the losse of it cannot be redeemed with a world it is sinne that looseth the soule O how unhappy are all sinners how miserable which would make GODS servants shed rivers of teares if they thought advisedly thereof and mourne over them as our Saviour did over Ierusalem when he beheld their present security and foresaw their future ruine If thou hadst knowne these things that concerne thy peace how happy hadst thou then beene let us then be faithfull and laborious and so much the rather now ought we to be laborious to make up this breach for the losse of our brother if GOD enables us the LORD himselfe is the heavenly teacher of this lesson by a just proportion in a like case Moses my servant is dead now therefore arise Ioshuah be strong and of a good courage this our brother GODS servant is dead let us therefore who doe by the goodnesse of GOD remaine yet alive in a better degree then formerly be faithfull in our callings let us be more industrious
returne to their earth Truly they are like the running waters our dove i. e. our faith can find no rest for the soles of her feet in any of the sons of men such hope is like the house of a spider one sweep of GODS besome will easily make both the objects of their hope and their hopes to be in the dust it is as a broken reed to leane on it will both deceive and pierce them the whole world runs on wheeles look Eastward or in the West North or South you shall see nothing but inconstancy in all the parts therof Oh how safe and happy then are they which make the God of Iacob their help and whose hope is in the Lord their God whose hearts and eyes are fixed upon him how hard soever the world goeth with them for the present all shall be well assure your selves with such in GODS good time he will provide all shall be well he will helpe the husband hee will comfort the wife hee will guide the servants hee will preserve the goods yea rather than it should bee undone with reverence be it spoken he will rock the cradle they are the words of the learned Martyr B. Hooper This doctrine doth check all vain glorious proud persons which Narcissus-like do dote on themselves their own beauty or strength or any ornament of the body which may like Ionas his gourd in one night be withered Who is more odious in our sight than a proud beggar and nothing is more hatefull in GODS eyes than a proud man or woman who are but meat for the silly crawling wormes to feed upon and if thou knowest not thy selfe go to the graves of those which have been most lovely and beautifull in their daies in that picture and glasse maist thou view thy self there maist thou behold the mysteries of our nature as Gregory Nyssen speaketh and excellently inlargeth this point Hast thou not saith he seen a heap of dead mens bones hast thou not seen their skuls without flesh a grim spectacle to behold the very eyes being wasted and turned into dust Hast thou not seene their mouthes as it were grinning and shewing their corrupted teeth and their other bones lie scattered in the grave If thou hast seene these thou hast in them seen thy selfe where are the tokens of flourishing age where are those beautiful cheeks where is bloud and colours in the lips what is now becom of those sparkling and lovely eyes what of the comely nose placed in the midst of the cheeks where are those locks of haire which were wont to adorne their heads c. what is become of all those things which do increase thy pride Tell me what dreame is more vanishing what shadow more flitting than is thy beauty or any other thing whereof thou gloriest Fourthly those also are to be reproved which are earth-wormes and do labour inordinately and immoderately for transitory riches which are carefull for very trifles and carelesse for matters of greatest consequence which toile uncessantly for an estate to leave to posterity and are compared by Bartholomeus to children following butter-flies they must sometimes goe out of the way in their pursuit they may misse and if they catch it 's but a flie to besmeare their hands Naked we came into this world and whatsoever we have gotten here we must leave it all behind for naked shall we go out of the world Saladine a Mahometan the great Turke may teach Christians a good lesson he caused a Proclamation to be made by one of his Priests a shirt fastned to a speare in manner of an ensigne saying this is all that Saladine Conquerour of the East caries away with him of all his riches indeed it is not all they carry with them a guilty accusing conscience which will extort from parents curses to their children because that they to make them rich became Usurers unmercifull Land-lords deceitfull in their dealings and worldly minded we can pitie others in their miseries and shall we have no compassion on our owne soules shall our owne soules now be vile to us in comparison of which al the kingdoms of the world are but trifles for what shall it profit a man to win the whole world and to loose his owne soule or what recompence shall a man give for his soule if the soule perisheth then all the world is gone with us This Doctrine should teach al sinners a point of spirituall wisdom not to defer their repentance and seeking to make their peace with God the children of this world are wise in their generation that if they be tenants at will and courtesie and certain ere long to be thrust out of their houses they would looke abroad to provide elsewhere they would run all the country over to get an assurance of an earthly house and will not thou while thou maiest provide for the eternall welfare of thy soule if a man was hungry and had twenty or thirty dishes set before him and he knew poyson was in one of them the danger of that would make him be afraid of the rest thou hast a desire to live twenty or thirty yeares that in possibility are before thee which thou maist happily live but in one of them thou knowest not which death in probability will come to thee should not this prepare thee for death alwaies men that are wise and have enemies keepe continuall watch garrisons in frontier towns for feare of a sudden surprisall death continually shootes his arrowes abroad sometimes he mortally smites those above thee sometimes those below thee and thou seest some fall dead hard by thee if thou givest thy soule to Satan in thy life how canst thou hope that GOD will entertaine it at thy death O then why shouldest thou for the pleasures of unrighteousnesse for a very few daies little dost thou know how few destroy thy soule for ever do thou whip thy soule with the lashes of divine sentences to follow after GOD as Saint Austin did his when it was backeward and resisted this heavenly work of thy conversion and let not those nugae nugarum vanitates vanitatum of those antient sins which did shake his coate and whispered in his eares dost thou leave us now and must we part for ever let not these bosome sins I say detaine thee in the prison of the divell but shake them off as Saint Paul did the Viper that they may doe thee no hurt Neither doth this concerne the unregenerate only but those also which through the policy of hell have disgraced their profession instantly to arise from their sin by unfained repentance a duty praise-worthy in any and to be practised by the greatest men on the earth Many heroicall vertues were in King David for none is he more to be honoured then for his repentance it is a goodlier sight to see a King on his knees feeding upon the bread of
sorrow and mingling his teares with his drink then to utter divine Proverbs with wise Salomon and what our Saviour spoke of watching the same doe I speake of repentance I say unto you all repent if you are in the field remember Abel if you are a feasting remember Iobs children when you goe to bed that you might holily compose your selves to rest that you may commit the keyes of your doores much more your lives into the hands of GOD remember the first-borne of Egypt which were slaine at midnight by the Angell of the LORD let Adulterers remember Zimri and Cozbi and drunkards King Ela slaine by another Zimri if you walk in the streets remember those on whom the tower of Silo fell if your hearts begin to turne to the love of the world remember Lots wife that which befell them may befall us it will be then our wisdome by GODS grace to prevent sin and if we fall into sin our next wisdome will be to repent of the sin we have fallen into Another duty which naturally doth arise from this Doctrine is to lose no time in doing and in receiving all the good we can this is the day appointed to worke and how short this day is the LORD alone doth know but this we know the night commeth wherin none can work Shall the Sun stand still for thee as it did for Ioshua or go back as it did five houres for Hezekiah doe we thinke we can doe good in another world when we do no good to speake of in this be not deceived with this dangerous errour and hurtfull pretention of doing good hereafter whatsoever thy hand findeth to do do it with all thy might and the reason is good for there is no device nor work nor knowledge nor wisdome in the grave whither thou goest Vaine hope of future performances hath undone many sow thy seed whiles the seed time lasteth if thou looke to have a crop and harvest We may learne this from the birds of the ayre the Turtle the Storke the Crane and Swallow know their appointed times the waifaring man he travels whiles it is light then he knowes he is under the protection of the Lawes the sea-faring man he observes the wind the Smith he strikes whiles his iron is hot nay we may learne this wisdome from the divell himself he rageth and doth all the mischief he can because his time is but short Thus of doing good and so likewise must we let no opportunity slip of receiving good lay hold of every season which may be an advantage to get heaven to strengthen and increase spirituall graces be glad if thou canst heare the Word preached on a working day Saint Basil he preached on a working day and tels his Auditors their thoughts desires that he would be short that they might go about their labour If such thoughts possesse our hearts at this or any other time let us repell them and remember what the holy Father there speaketh the time spent in GODS service is not lost for GOD to recompence them removes troublesome businesse gives promptitude of minde or strength of body sends customers to buy their wares and if he doth none of these yet are they no loosers by their paines for he gives them a rich treasure in heaven Lastly this point may teach GODS children patience in all distresses and afford them sound comfort in all estates they are nearer heaven now salvation now is nearer to them then when they began to believe sin and Satan do now disquiet them but they shall not do so for ever Many a one can be content to endure hardship a few yeares nay to be a galley slave under the Turke seven yeares if he had assurance of a great Lordship after that time was expired and choose rather to be a bondman upon those termes then to be a free man without them exercise long-suffering good Christian there may be but a day or moneth or yeare but a little time betwixt thee and the joyes of heaven Who would not admire the state of such a beggar who every houre was in possibility of a Kingdome but behold a greater reward by GODS promise is due to all his children then this earth can afford more glorious things shall be theirs then ever eye hath seene or eare hath heard or the heart of man can conceive which without all doubt by comparison at least are true of the joyes of heaven Why then shouldest thou O Christian soule be cast downe or why shouldest thou be in vaine disquieted surely if thou wouldest seriously consider that thy heavinesse shall be suddenly turned into unspeakeable joy that all thy teares shall be for ever wiped from thy eyes and that these momentany afflictions do proportionably work unto thee an exceeding weight of glory thou hast no reason to be much dejected for them Thus much of the first Doctrine the second followeth but that we may build upon a good foundation we must first declare the meaning of those words on which we must ground our ensuing Observation I desire to depart and to be with CHRIST To be with CHRIST Why was not Saint Paul with CHRIST was not his conversation now in heaven and was not the streame of his affection carried to CHRIST was not he with him in the spirit as with the Colossians rejoycing and beholding his happinesse doubtlesse he was But this being with CHRIST was not that presence which he desired it was a neerer presence to be where he was in the highest heavens and to behold the glory which GOD the Father had given him desire is the daughter of indigence and want some way and himselfe doth plainely tell us whilest we are in the body as now Saint Paul was we are absent from the LORD you may be pleased to observe a difference betwixt these phrases of CHRIST his being with us and our being with CHRIST it is one thing for CHRIST to be with us this benefit is enjoyed in this life he promised to be with the Apostles and his Successors and so by Analogy he is with all his mysticall members to the worlds end but it is another thing for us to be with CHRIST this honour is reserved for the world to come and it is a state of blessednesse as he spoke to the theefe on the Crosse this day shalt thou be with me in Paradise Whence I doe observe that The faithfull soule when it departeth out of this life is immediatly after death with CHRIST If the soule of Paul why not the soule of other faithfull ones Saint Paul I know whilest hee lived was a man indued with singular zeale for CHRIST and holinesse of life and exercised with more then ordinary miseries and persecutions himselfe reciteth a Catalogue of many of them but as it is not the degree of faith but faith that justifies nor the measure of graces but
the having saving graces in truth that assures us of GODS gratious acceptation of us in this world so doe they also by GODS free promise obtaine reward in heaven instantly upon the dissolution as Saint Cyprian spoke to Demetrian us though a blasphemous Ethnick that if he would at the end of his life pray to GOD for the pardon of his sins beleeve and confesse him he should be translated sub ipsa morte to immortality why not the soule being purged clearely from the impurity and staine of sin by the completion state of grace which gets full dominion in the very moment of her departure out of the body as Alexander Halensis Durandus and other learned Schoolemen have resolved and it is not defined in that Church whether the deordination of the will and whether vitious affections as too much love to wife and children remaine in the soule saith Estius yet doe we grant this to be true that the more gracious any man is in this world the more is he now respected of GOD the more glorious shall he be hereafter The point it self is clearly proved by the New Testament There is no condemnation to such as are in CHRIST JESVS None and therfore not to purgatory paines For the name damnation extendeth to Purgatory saith Th. in 4. Senten dist 45. q. 2. Sixtus Senensis l. 6. Annotat 47. No condemnation saith the Apostle yes that there is damnation to the fire of Purgatory saith the Jesuite Malon Whether will you beleeve againe Wee know that if the earthly house of this our tabernacle shall be destroyed we have a building not made with hands but eternall in the heavens S. Chrysostome rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when to note the time immediatly after death he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have not I know not after how many years we shall have which may further appeare by the Apostles scope which was to administer consolation to the afflicted as appeares by the end of the former Chapter that they should after death goe to an eternall house statim post mortem acquirenda forthwith to be possessed after death as Estius sheweth out of Photius Anselme and Thomas which else could be but small comfort unto them if they believed they should be detained in a fiery prison farre hotter and more intollerable then any punishment in this world can be and that the soules of the faithfull were in a state of happines before the Ascension of CHRIST into Heaven is cleare though neither they nor the Angels were so happy for degree as after the incarnation of our Saviour is generally concluded and by cleare demonstrations confirmed the point I say is cleare I build not my faith on the book of Wisdome though it binds Papists to the beliefe thereof that saith the soules of the righteous are in the hands of GOD and there shall no torment touch them no torment then not the torment of Purgatory but behold a crystall streame which is able to quench the flames of Purgatory if a wicked man will turne from all his sinnes c. he shall surely live he shall not die all his transgressions that he hath committed shall not be mentioned to him How doth he not remember if he doth so severely punish that it passeth the imagination of man to conceive the greatnesse thereof can there be a back reckoning for that which shall never be remembred and saying that not a few but al his sins shall be forgotten will he yet punish them to satisfie for any sins at all and is it not an easie thing unto the LORD in the day of death to reward a man according to his waies Call you this a reward for a good man to be thrust into a place of torment this present life is a time of working striving running sowing and godly living after death is the time of reaping of receiving wages garlands and crownes an unjust thing it is to detaine the labourers wages which reason I suppose is as strong against Purgatory as against those Armenians whom our Adversaries do worthily confute and how is it imaginable that if he good in the old Law supposed then dead went first to torment that they did not tremble for feare of death how could they as they did depart in peace and how is it imaginable that GOD who appointed sacrifices for all sorts of sins and pollutions should appoint neither expiation nor sacrifice nor satisfaction to be made for the soules of the dead surely there appeares not to us any token of any such thing and therefore we may fairely conclude that all the soules of the righteous then were translated into a state of happinesse This Doctrine being thus briefly cleared we may from hence draw many conclusions Hence it followeth that the soule dieth not with the body as the Sadduces that pestiferous sect amongst the Jewes did damnably maintaine for as they denied the resurrection and the being of Angels so did they say there was no spirit no spirituall substance at all saith Scaliger which without all doubt is the truth in the judgement of Scultetus so grosse were these Sadduces in their apprehensions and as a wicked branch of this sottish stock of Sadduces there sprung up certaine Arabians which held that the soule perished together with the body as witnesseth Eusebius A fit doctrine for enlarging the kingdome of the divell but that the soule is immortall my Text proveth how else could it part from the body and be with CHRIST unlesse it was a seperable substance sith the body is not with CHRIST till after the generall resurrection whence is there is naturall confcience that accusing power for sin that feare of wrath but from this principle that the soule is immortall never make any question of this when thou diest thy soule which is thy better part dieth not but is taken out of thy body as a candle out of a lanthorne and immediatly placed either in blisse or in torment Hence may we in the second place conclude against the Anabaptists and Socinians which though they went not so far as the Sadduces to deny the resurrection yet did these fantastiques dreame that the soule sleepeth till Doomes day and is in a state of incensibility like some creatures in Winter insecta till they be quickned and revived by the heat of the Sun so they of soules till they be raised by the power of the LORD at the last day but how then could Saint Paul be with CHRIST but to say no more against these silly dreamers I proceed In the third place that conceit also falls to the ground which prevailed with many of the antient Fathers and with some later writers that the soules of the righteous see not GOD till the last day but are kept in certaine receptacles in expectation therof
death where is thy sting they may take this all-devouring serpent without any hurt at all into their bosomes they that have their debts paid dare go out of doores and are not afraid to meet the Sergeant they dare looke on death and welcome him as the King of heavens officer to give them possession of an everlasting-inheritance wee feare our friends when they have a vizour on their faces but put it off and we rejoyce in them Excellent was the speech of S. Ambrose to the Nobles of his city which with threats and flatteries were sent to him by the Count Stilico to perswade him to pray unto GOD for the continuance of his life which when the holy Bishop heard he answered divinely J have not so lived amongst you that I am ashamed to live longer nor am J afraid to die because we have a good Lord. Doubtlesse had we beloved brethren as much faith on earth as there is joy in heaven we would not be afraid of death this is the narrow passage betwixt this life and our countrie on this side the bridge we have many troubles many sins many feares many temptations of the Divel which should make us think the worse of our lives and very willing to leave them but on the other side we shall be freed from all trouble from all sin from al molestation of the divel and shall be filled with all the joy our hearts can possibly desire So that hitherto we may apply Sampsons riddle Out of the enter came forth meat and out of the strong came forth sweetnesse Secondly this may serve to moderate our excessive mourning for our friends which die we hope in the LORD David exceeded in his sorrow for Absalon and was there not a cause He did not so at the death of the infant Let us rejoyce Saint Chrysostome saith for the just both living and dead because they are happy let us not in an unseemely manner bewaile them by pulling off our haires baring our armes tearing our faces or putting on mourning garments so saith the father and I say happy are they which have exchanged a base earthly tabernacle for a princely Pallace sorrowes for joy and earth for heaven and me thinkes our blessed brother now deceased if he had intercourse with us mortall creatures would say to his deare wife lying in her teares children and friends as our Saviour did to those pious women that followed him Daughters of Ierusalem weepe not for me but weepe for your sâ—lves you know my fastings my meditations my watchings and know you brethren that godly Ministers do purposely watch and meditate for you when you are or would be a sleep You know my griefe for my owne calamities and for the calamities of GODS Church and by your owne experience you may know what sharpe combats I have had with that raging enemie the Divell and what wounds I have received in the conflict now do I feare no perils on the land or sea no perils in the house or in the field now am J victorious over Satan and have trampled him under my feet and now he hath nothing at all in mee and now am J crowned with glorie and would you my deare friends be so unkind to me to wish me alive againe and to run the former hazards Kings and Queenes are willing to marrie their daughters to forraine Princes and never looke to set their eyes onthem againe and should we mourne too much for his absence and not rather rejoyce with him for his happier estate then this earth can afford When Iacob heard that his beloved Ioseph was alive and governour over all the Land of Aegypt his fainting heart revived no lesse ought the consideration of the glorie of departed servants of GOD cheere up our drooping and sad hearts for them and excite us to desire the fruition of the same glorie And this is my next point to be handled I desire saith S. Paul to be dissolved and to be with CHRIST It 's the fore-sight of heavenly glory and being with CHRIST that makes a man desire to die Some men indeed would die because there is nothing in this world for them to expect but miserie and shame and these do little lesse sometimes then call for the rocks to fall upon them that they might end their wretched daies as Iob saith they long for death and dig for it more then for hid treasure which rejoyce exceedingly and are glad when they can finde the grave this motive swaied not Saint Paul but onely this that he might be with CHRIST I grant to desire death simply as death is against the Law of GOD and the law of nature death is our enemie and is not from GOD creationes by creation though it be truly from him ultione to revenge the sins of man saith Florus de praedest or as others say it is from him ordinatione because in justice he ordained death corporall as one part of the punishment which was due for the sinne of man and hence our Saviour CHRIST himselfe who knew no sin at all viewing death as it is in it selfe considered declined it let this cup passe and so did Saint Paul too we will not saith he be uncloathed the parting of these good friends body and soule without some further end is a grievous separation this harmelesse innocent nature teacheth and as death is further a meanes to cut off all possibility to profit others and to helpe the poore Church of CHRIST with our labours â—â—…us piety and grace may move them to pray with David LORD let my soule live These cautions are premised to prevent mistaking in the point but now which is to my purpose Consider death as it is a way meanes to bring us to the presence of CHRIST so it may be holily desired our Saviour CHRIST who said let this cup passe said also as his death was our life I have a Baptisme to be baptized withall and how am I pained till it be accomplished and nót only I Paul but we that are faithfull that are in this tabernacle do groane earnestly ver 2. not for that we would be uncloathed but cloathed upon that mortality might be swallowed up of life and after we are willing rather to be absent from the body and present with the LORD It s the love that a child should be borne into the world not the love of paine that makes the mother desire the travell in child-birth excellently saith Saint Basil properanti ad coebestem paetriam c. to him that makes hast to the countrey which is above the stay in the body is more grievous then any paine or any prison and it is said that Peter and Andrew welcomed their crosses as they were wont to doe their dearest friends and imbraced them in their armes and saluted them with kisses of peace Ignatius encouraged wild beasts to devoure him that he might be
affection to die and assurance of being with CHRIST when thou art dead then dost thou labour for the true sense and feeling of thy reconciliation with GOD and dost make thy peace with thy brother whom thou hast wronged by word or deed if thou lookest to see the face of CHRIST the righteous Judge with comfort thou wilt abandon foolish shame and fond selfe-love thou wilt make restitution and returne goods in thy hands to the right owner thou wilt not suffer sin to lie upon thy soule nor let thy furrowes in thy field to cry out against thee nor by proportion the stone and timber of thy house to complaine of thee Zach 5. 4. for this would bring a curse to consume them thou wilt often make thy reckning even with thy GOD for this makes friendship durable if CHRIST be gone as he seemes to be at some time from his children thou wilt seek for him sorrowing as Mary his mother did and thou shalt in GODS good time find him in the Temple as she did I mean in the use of his holy ordinances Thirdly alwaies be vigilant and watchfull this spirituall watch is nothing but the carefullnesse of the soule to keep spirituall graces in their vigour and activity and though GOD hath appointed watchmen over us yet hath he not appointed watchmen for us their watching is not in our stead to give us leave to sleepe but it is to keepe us waking what I say to you I say to all Watch. And very good reason You know not saith our Saviour what houre your LORD will come and our drousie disposition will be soone rocked a sleepe by Satan who besprinkles the temples of our head with his spirituall opium of wicked motions and suggestions if we do not lawfully strive against them take heed least thine owne corrupt heart the greatest enemy thou hast beguileth thee not be prudently vigilant to descry dangers before they come to prevent all occasions whereby thy happy estate might be lost the dumbe beasts as Oxe and Mule that are without understanding will not come neare the place where they have escaped danger and shouldest thou adventure to the hazard of thy soule in knowledge be not like the horse and mule in avoiding dangers be like them Consider the Divels policy he is a theefe a beggar may safely passe by him his aime is to rob the wealthy passenger rub thine eyes often frequently ransacke thy heart keep GODS feare fresh in thy soule Iacob could not sleepe when he heard of Esau his comming against him and Sampson had little list to sleepe in Dalilaes lap when he heard the Philistins were comming on him delight in the society of the Saints good company keepes us waking all these are soveraigne helps to keepe us spiritually watching Fourthly often meditate on death die as it were daily in the disposition of thy soule and preparation to death forgetfullnesse of death makes life to be sinfull and death to be terrible as a destroying Lyon whereas the sight of savage beasts is not terrible to those that converse with them looke on death as on the Sun in an opticke glasse though it be far off yet it seemes neere at hand and so in truth it may be neere us being as a pit covered with snow into which wee may suddenly fall that which many carrie in their rings carrie thou in thy heart memento mori be like to those that in their life time had their scpulchers in their gardens and places of pleasure and that they might be mindfull hereof some had dead mens skuls before their eyes in their most delicious banquets by so doing we should prevent a great deale of sin it would be as a bitter pill to purge out many noisome humours and prove that we are truly wise alwaies ready for death it s an excellent thing when death approacheth to have nothing else to do but to die Fifthly it is a comfortable signe if thou dost heartily pray to GOD for this very end as the Saints of GOD have done prayer is our best guard when we are at home and when we are abroad GOD will not denie our suits made in CHRIST his name because this was one benefit which CHRIST merited for us Alas what else should we do when we are every day for ought we know going to judgement should we not intreat the Judge to pardon us should we not with sighes and sobs cry continually unto him to be mercifull unto us Hier. reports in the life of Paul a Disciple of Anthony the first Monke and that not simply for devotion but to avoid persecution that this religious man was found dead kneeling upon his knees holding up his hands lifting up his eyes the soule was so devout that the very dead corps seemed to pray unto GOD now this humble seeking to GOD by prayer that he would make us alwaies ready for death argues a soule sensible of its owne weakenesse and of GODS goodnesse Sixthly if thou art sincere and sound at the heart and walkest with GOD in the uprightnesse of thy soule and makest this the crowne and garland of thy life which will never wither and decay that thou hatest all knowne sins not the outward onely whereof men may be witnesses but all inward corruptions as hardnesse of heart wanton revengefull thoughts and such like whereof the world can take no notice if thou magnifiest GODS graces and gracious persons and canst be content out of thy love to CHRIST to suffer any thing for CHRIST this is sincerity I say not legall sincerity that is a perfection too high for us to attaine unto nor onely naturall and morall integrity whereby an unregenerate man is guided by the light which is in him without hypocrisie this may the very heathens have but Evangelicall integrity whereby the person being accepted for CHRIST the heart though failing in some particular actions yet manifests habituall grace by a constant course in the generall of a holy conversation Lastly to name no more if we are truly thankfull unto GOD for making away for us to goe by death to heaven by the death of his Son whose portion by due desert was hell how Iudith and Ester were magnified for procuring deliverance to their countrymen from outward enemies the Bible sheweth how the Grecians honoured Flaminius the Romane for prevailing against Philip of Macedon and proclaiming their liberty is registred in heathen stories with what applauses and acclamations of all the Romans men women and children Constantine was received into that Queene of Cities Eusebius the Historian doth relate for vanquishing the Tyrant Maxentius calling him their deliverer their conserver their bountifull Patron a common good thing c. here was love and thankfulnesse we see most earnest GOD knowes and our owne consciences testifie unto us this day how far we exceed those Grecians and Romans
save mens soules Vocation that is by the preaching of the Gospell Justification another degree of salvation that is for CHRIST his sake by faith which is given by hearing the Minister Sanctification another degree of salvation in this life is by preaching of the Word in regard of dying to sin the Minister is as the salt of the earth in regard of living to righteousnes it s the Word of grace by which we are sanctified What had become of Paulus Sergius of Onesimus of Lydia and of many Churches if they had not beene called to GOD by the preaching of S. Paul who restored those to life saith S. Chrysostome which had sixe hundred ulcers by sin but what need I instance in particulars the consciences of millions converted can witnesse that Ministers have beene their spirituall fathers their preaching hath beene the key to open the Kingdome of Heaven and they are appointed by GOD for the gathering of the Saints Secondly their life is profitable if not to convert yet to civilize people and to restraine the corruption of nature even reason and Philosophy over-ruled Pythagorus by nature the worst of men as Philemon the Astrologer conjectured to conquer his naturall propensions to vice and to become as his Schollers thought the best and the most worthy man that lived much more effectuall sure is the Word preached to produce morall vertues and to enable some to doe morall workes rationally out of the sway of right reason though not obedientially with a pure intention to obey and glorifie GOD preaching is a banke to hinder the inundation of sinne and to keepe men in outward conformity this keeps calmenesse upon the face of the Church and mankind which otherwise might degenerate into savage brutishnesse Herod was better by hearing Iohn and reformed many things that were amisse and by their meanes they may have many graces of the spirit it is the influence of the same Sun which ripeneth both the grape and the crab it is the same spirit also which helpeth the wicked in their morall and the godly in their spirituall workes those I speake of may have illumination and a taste of the heavenly gift and may propagate GODS truth to others as Ioash the King did all the daies of Iehojada the high Priest and Vzziah in the daies of Zachariah the Prophet and who sees not that the presence of a godly man doth bridle the tongues of the wicked from wicked speeches though sore to their griefe as Iob saith in my prosperity the young men saw me and hid themselves the Princes refrained talke the Nobles held their peace c. and the same is reported of Cato that they would forbeare to speake uncomely things on the stage while he was present and if swearers rap out unawares prophane oathes in the presence of a grave man they checke one another know you not that such a one heard you the divell dares not shew himselfe a divell in his colours in the presence of such a reverend man as this our brother was Secondly the life of a Minister is more needfull then his death in regard of those that are effectually called First because there is after conversion much corruption and sinne in GODS people to be mortified whereof they may justly complaine as did Saint Paul Rom. 7. the best Christians are like peeces of gold they are too light and must have their graines of allowance to make them currant Who can say my heart is cleane he proposeth the point in his armour by way of demand making his chalenge to all the world with his triumphant negative knowing that no man durst step forth none could justly say I am entirely innocent I am as good as I ought to be as good as the holy Law requireth that I should be Private helps I know as prayer fasting meditation have their force to abate the strength of sinne but yet the lively two edged sword the sword of the Spirit in the mouthes of GODS Ministers hath the preheminence that is the fire to wast it and the hammer to bruise a hard heart Secondly their Ministery is needfull to discover sins after renovation there are secret darke corners in our hearts which are deceitfull wherein wickednesse doth lurk Who can tell how often he offends cleanse me from secret sins If unknowne sins were in David who was a man of an excellent spirit of great understanding and a strict examiner of his owne heart can any man say in truth he is free from them Saint Basil saith it becomes all men to acknowledge that they are not worthy to speake before the divine Majesty because they are sinners we are guilty of many faults which we know not in that respect we may say with our Apostle I know nothing by my selfe yet am I not justified thereby that is I sin greatly but I do not understand it Hence the Prophet saith Who understands his faults thou wilt confesse if thou art wise that thou art a greater sinner then other men so Basil private meanes such as are the looking into the law of liberty friendly reproofes and instruction and such like are much availeable yet that which doth most lively discover it is prophesie that is it which unbowels corruption and best displaies the hidden nakednesse of old Adam and which doth exceedingly advance the honour of the Ministery by the praching of the Gospell Angels yea chiefe Angels as Principalities and Powers have learned what formerly without sin they did not know the manifold wisdome of GOD in the dispensation of the vnsearchable riches of CHRIST to the Gentiles Thirdly many are the steppings aside out of GODS way in regard of actuall sins even in the most sanctified in many things we sin all David did so and Peter did so and what sheep of CHRIST doth not so checks of conscience I know and GODS fatherly chastisements are good helps to reduce us into the right way the one is our bosome remembrancer and the other is like to Ionathans arrow which hath GODS message in the feathers yet neither conscience nor crosses have power comparable with CHRIST his voyce in the preaching of the Word to procure our revocation into GODS waies Fourthly Christians ought to be confirmed in their gracious estate yet whose faith is so constant that it admits no wavering whose patience is so fixed that it admits no staggering the clearest Suns of the Church have been more or lesse eclipsed in their faith their patience and their piety of all outward meanes to make us hold out preaching is the principall that is as goods to pricke men forward that are under the yoake of CHRIST that is as salt to sweeten them and to keep them savoury it is with our hearts as with our soile which is not like the Land of Canaan the former raine after seeds time at the fall of the leafe and the
latter raine at the spring to ripen the fruit sufficed insomuch that Saint Hierome living in Canaan rarely saw raine there in Iune and Iuly but our soile though now well watered yet except it be well refreshed and often comforted with drops of raine from heaven will parch and wither Lastly to name no more they are notable meanes to increase the vigour and lively-hood of saving graces they are bellowes to increase the flame as a sweet raine to make the LORDS inheritance to thrive in goodnesse they are as milke and wine and meate to make the children of GOD to shoote up to their just stature and as a strong gale of wind to carry their vessels to the desired haven as Hierom saith Pugilum fortitudo clamoribus incitatur though Champions fight valiantly yet their courage is enflamed by the acclamations of the by-standers so is it with you when we pray exhort beseech that that which you doe well you do it continually more sincerely and zealously What good soule by experience findeth not graces excited good motions kindled holy resolutions furthered and gracious operations intended by a profitable Minister The third Reason why the life of a godly Minister is more profitable is in regard of all both good and bad as touching the continuance of blessings For he is as Elisha said of Elias and King Ioash of Elisha the chariots and the horsemen of Israel he fights while he lives and bends his forces against all manner of sins which make a people naked and expose them to the wrath of GOD he stands in the breach betwixt the living and the dead to avert the plague and to make an atonement for the people as Aaron did and doubtlesse the man of GOD must be a good part of those righteous ones for whose sake the Sun is darkened and that the Moone gives her light that the frame of heaven and earth continues as we see this day as Iustin Martyr sheweth they are a good part of those impregnable bulwarkes against all enemies as Theodoret shewes in a memorable example when Constantine the great was dead Sapores the King of Persia did strongly besiege Nisibis there was a holy man of GOD Iacobus by name in that City the Citizens beseech him that he would shew himself upon the walls of the City and pray against the enemies which he did and the LORD sent a cloud of flies and gnats amongst the besiegers which dispersed them Behold a whole City saved by the meanes of one religious man and hence also it is a signe of GODS wrath and heavy displeasure and a forerunner of farther judgements to have excellent instruments of GOD taken away and therefore the LORD purposing to visit the Jewes for their iniquities threatens to take away from them the Judge and the Prophet and the LORD useth as himselfe speaketh To take away the righteous that their eyes may not behold the evil to come though this be little laid to heart as there is said When we see a gardiner take away the wall and fence plucke up the choisest plants take away the ornaments and beauty of it and lay it open for the beasts to enter we may suppose he intendeth not to continue but to deface his garden so when we see the evident footsteps of GODS wrath and the fire of his jealousie as it were breaking out by the smoake beginning to appeare by taking away profitable men as plants of his garden which his owne right hand hath planted we must lay it to our hearts as a probable token preceding a heavy judgement by which it doth appeare that the wicked do enjoy temporall blessings by the life and prayers of a good Minister Vse 1. Is of Confutation to the Church of Rome which do maintaine the invocations of Saints departed and say that their favour with GOD which we deny not is improved and that their affectionate notice of the peoples necessities continues greater after death then when they were alive if so the speedy dissolution of Saint Paul had beene as expedient for the Churches which he had planted as for himselfe for so to use their owne language they might have had a new Patron in the Court of Heaven and it would be expedient for the benefit of the Church militant that the godliest Ministers should die the soonest and the fastest for so they may become more then Apostles able to heare the prayers and undertake the Patronage of many thousands with whom they had no commerce while they lived but it was never profitable for the Church to be deprived of the godly Pastours bodily presence in this respect this is to rob CHRIST of his prerogative sitting at the right hand of his Father in the Tabernacle of this world as was in the first Tabernacle we may find many Priests to imploy as Agents for us with GOD but in the Sanctum Sanctorum the second Tabernacle there is but one Agent who hath Royall commission to deale betwixt GOD and men I dare be bold to say that if the Angels and Saints would take the honour that the Pope and his Clergy would give them they should all go to hell and leave the joyes which they now have This point serves for the reproofe of such persons which feele no sorrow for the losse of the chiefe stayes of the Church which are like a Dove without a heart and like the drunkards are striken and yet feele nothing which loose an eye and are senselesse in this losse which have their master-pieces and posts that hold up their house removed and yet lay it not to heart which have the pawnes of their peace and the pledges of their posterity taken from them and regard it not these mens affections had need of the spurre which have stony hearts and bowels of brasse which are not pensive at all for the losse of a deare brother which perhaps as Saint Austen complaines can weep when he read the story of Dido and of Troy and such fabulous reports but he could not do so for the miseries of GODS Church these men are as far from sympathy towards the miseries of GODS people as from an inward feeling of the tender mercies of GOD to their own soules the harder the heart is the worse it is and the worst of all is hardest to mourne for so great a losse Thirdly and much more doth this Doctrine condemne their practise that if their Pastour be a faithfull teacher one that keepes nothing backe from them but delivers unto them the whole counsell of GOD as Paul did to the Ephesians if he denounceth the judgement of the LORD against sinners if he layeth the axe to the roote of the tree and launceth their festered sores to the very bottome they do even for their worke sake esteeme them as Ahab did Micaiah to be their enemy and the more he loveth them the
in reading in meditating in conscionable preaching and in a holy walking in the feare of GOD that so we may repaire what we may our great losse by the death of him and truly we have great encouragements so to do for as GOD was with Moses and promised to be with Ioshuah so will the same GOD if we continue so doing make the same word good unto us he will be with us He will never leave us nor forsake us and when this short uncertaine vaine and wretched life is ended we are already assured that every one of us shall heare to our everlasting comfort that blessed sentence Well done thou good and faithfull servant thou hast beene faithfull over a few things I will make thee ruler over many things enter thou into the joy of thy LORD Which he for his mercy sake grant unto us all Amen FINIS The losse of a good Minister Pauls strait 2 Sam 24. 14. Summe Parts Exposition Luk. 12. 36. Doct. 1. Death cannot be avoided 2 Cor. 2. 5. 2 Sam. 14. 14. Eccles 8. 8. Psal 62. 8 9. Life swift Iob. 9. 26. v. 25 Job 3. 14 19. Cyprian de mortal Benefits of short life Chrysost one observes it as a worke of mercy to sinners to die spee dy Hom lib. 29. in Gen. Quo eâ—â—â—t vita diuturnior co fieret culpa numerosior Amb. de Bono Mortis c. 4 longe illis plus damnatio profuisset ne incrementa facerent peccatorum idem ca 7. ejusdem libri Heb. 10. 34. 37. Vse 1. Mortality fits for Heaven Psal 90. 12. Psal 39 4. Esay 40. Zach. 1. 5. Esay 56. 12. Esay 22. 13. Wisd 2. 6. 2. A vanity to depend on mortall men Psal 136. 3. Iob. 8. 13. Ezek. 10. 19. Psal 146. 4. Fox Acts page 1480. 3. Vaine-glory checked Greg. Nyss in Mat. 5. Beati pauperes spiritu Ser. de Beat. 4. Covetousnesse checked Job 1. 20. Knolls Turkish Hist p. 73. Mat. 16. 26. 5. Deserre not repentance Aug. Conf l. 8. c. 7. c. 11. Acts 18. Renew Repentance speedily 1 King 16. 9. 6. Take the opportunity of doing good Gal. 5. 10. Joh. 9. Eccl. 9. 10. Jer. 8. 7. Apoc 12. 12. Basil 3. Ser. iâ— Hexaem 7. Short life a ground of patience Rom. 13. 11. 1 Cor 2. 9. 2 Cor. 4. 17. How Saints are with Christ Phil 3. 20. Colos 2. 5. John 17. 24. 2 Cor. 5. 6. Mat. 28. 20. Luk. 23. 43. Doctrine 2. Saints immediatly ascend after death to Christ 2 Cor 11. 23. Cypr. de mortalit ad finem fere Lib. 4. dist 21. Sect. 3. Rom. 8. 1. Against Purgatory Malen against B. Vsher p. 493 2 Cor. 5. 1. Lib. 4. dist 25. Sect. 2. Wisdome 4. 1 2 3. Ezek. 18. 22. Eccles 11. 26. Alphonso à Castro contra baer baer 5. Bell. l. 1. de beat c. 3. Vse 1. The soule immortall Acts 23 8. Exercilat Evaâ—g l. 1. c. 23 Euseb Eccles Hist l. 3. c. 36. 2. The seule sleeps not as the body Bullinger coÌ„tra Anaba l. 4. c. 10 3. Soules departed immediately see God Sixtus Senensis bibl San. lib. 6. Annotat. 345. 4. Christ absent in body 2 Cor. 5. 8. Hannius tracta de personâ Christi p. 12. Philip Nichol. l. 1. de omnipraesentia bominis Christi c. 6. 5. Against Purgatory Discipulus de tempore ser 60. litera B. Apoc. 9. 5. Pro. 17 8. Fox Acts pag. 249. 6. Against praying for the dead Balthaesar Lydius Nota in disputat Taber pag. 202. Mat. 12 36. Vse of Instruction 1. Death not to be feared Heb. 2. 15. Iob. 18. 14. 1 Cor. 15. Paulinus in vita Ambrosij ad B. August Judg. 14. 14. 2. Mourne not immoderatly for the dead Chrys in locum 2 Sam. 12. 23. Luk. 23. 28. Gen. 45. 27. Doctrine 3. Foresight of being with Christ makes willing to dâ—e Iob. 3. 21 23. Death simply not desired Florus cited by B Vsher in hist Gotesol p 132. 2 Cor. 5. 4. Psal 119. 175. Luk. 12. 50. 2 Cor. 5. 4. Ver. 8. Basil de laudibus Iustitiae 2 Sam. 10. 22. Ioh. 8. 56. Luk. 1. 44. Luk. 10. 24. Vse 1. Wicked ones cannot bee with Christ Jer. 18. 22. 2 King 6. 26 27. Gen 42. 12. Psal 50. 21. 2 King 9 33. 2. Get assurance of Christ 1. Faith gives assurance of Christ Heb. 3. 6. 1 Sam. 17. 45. 2. Assurance of being with Christ what it works Mat 5. 25. Ezek. 33. 15. Iob. 31. 38. 3. Spiritual watch Mar. 13 37. Mat 24. 42. Gen 32. Iudg 16. 19 20 4. Frequent meditation on death Lamen 1. 9. Mat. 24. 48. Deut. 32. 29. 5. Continuall prayer Psal 39. 21. 90. 12. Luk 2. 32. Sozom lib. 1. Histor cap 13. 6. Sincerity Esay 55. 7. 7. Thankes for Redemption from death Plutar. in vita Flami Florus Hist Rom. li. 2 7. Euseb lib. 1 de vita Const c. 33 34. What comforts in death Esay 38. 3. Note Quest How it is best to be with Christ Sol. Aquin. 1 2. q. 3 art 8. sine contradictione Doctrine 4. Christs glorious presence the best 2 Sam. 14. Reason I. Sin in the best on earth Aug. de natura gratia c. 36. 1 Joh. 1. 8. 2. Death freeth from all crosses 3. Death freeth from all feare 4. Death freeth from all temptations 2 Tim. 4. 8. Zach. 3. 1. 5. Death freeth from ill company Psal 120. 5. Vse 1. Cyril de vita B. Hieronymi ad finem Epist B. Hieron Ester 7 4. Guliel Melmes Continuator Bedae c 3. Beda Hist or Aug l. 5. c. 13. Courage against death Gregor Nyssen Sancto Bapti Oratio Hier Epist ad Eustachium Bernard ser 3. de Adventu Dom. Basil de Bapt. fol. 147. Coherence Exposition 2 Cor. 10. 3. Phil. 1. 12. John 3. 13. John 6. 62. Acts 20 28. Good Shepheards preferre the welfare of their sheep to their own glory Chrysost in locun Doctrine 5. A Ministers life more profitable then his death Rom. 15. 19. Mat. 24 27. Psal 19. 6. Coloss 1. 6. Tertul adversus Iudaeos 2 Cor. 10. 5. 2 King 18. 39. 1. 1. Ministers convert soules 2 Thess 2. 14. Rom. 10. 14. Mat. 5. 13. 2 Cor. 3. 8. Ephes 4 11. 2. Ministers restraine mens corruptions See Bradward de causa Dei l. 2. c. 3. 2 Chro. 24. 21. 2 Chron. 26. 5. Iob 29. 8 9 10 2. 3. Ministers mortifie reliques of sinne Pro. 20. 9. Jer. 23. 29. 4. Minâ—ster discover secret sins Psal 19. 12. Basil institutio aspiran ad vitam perfectam 1 Cor. 14. 25. Heb. 4. 12. Ephes 3. 10. 5. Ministers revoke men into the right way Iam. 3. 2. 6. Ministers confirme grace begun Mat. 5. 13. Hiero in Amos. 7. Ministers increase grace Hiero. ad Demetrium Reason 3. Ministers cause blessings 1 Kings 2. 12. 2 Kings 13. 14 Exod. 32. 25. Num. 16. 47. Iustin Martyr Apog 1. pro Christianâ— Theod Sanctor Patrum historia Iacobus Esay 3. 2. Esay 57. 1. Cum aliquis vulâ—u specie gravitatis reverendus decidit afficior quia destituitur grex juvenum muro senili deâ—ique periturae urbis aut malorum imminentium vel futura labis hoc primum indicium est c. S. Amb. de Cain Abel l. 2 c 3. Vse 1. Against invocation of Saints Ioh. 14 13. 16. 23. Rom. 8. 34. Heb. 9. 6 7 c. Rollok on Col. fol. 17 1 lin 9. 2. Losse of Ministers not regarded by many Hos 7. 11. Pro. 13. 35. Ier. 5. 3. 3. Hatred of powerfull Ministers blamed Acts 20. 27. Ignat. Epist ad Trallian 4. The death of good Ministers to be lamented Ester 4 2. Acts 8. 2. Bradford Master Boultons life * Sometimes a Cantabrigian and student in Christs Colledge Epistle Dedicatory to Sir Robert Carre Note Philemon 19. Luke 13. 8. Eccles 49. 1. Vses to be made of the death of Ministers Ministers to be highly prized 1 Thess 5. 12 13. 1 Cor 3. 9. Luke 10. 16. 2. Ministers to be prayed for Deut. 33. 8. Iam. 5. 17. Revel 3. 17. 3. All the good that may be to be reaped from Ministers Euseb Eccl Hist l. 5. c. 18. 4. Doe good while the day last 1 Cor. 12. 7. 2 Pet. 1. 12 19 Luke 19 41. Mat. 23. Iosh 1. 2 6. Iosh 1. 5. Heb. 13. 5. Mat. 26. 23.