the variety of the curses belonging unto a man unreconciled are so many that the ample book of God cannot contain them Deut. 28.61 All the curses which are not written c. We read v. 27. The Lord shall smite thee with the botch of Egypt and with Emralds and with a scab and with itch See the diversities of plagues All these are made parts of the curse The very itch and scab is a part of the payment of Gods wrath in hell Lev. 26.26 I will send a sword amongst you which shall avenge the quarrel of my Covenant the sword which shall destroy you that when you shall hear of war of the coming of the sword which the children of God need not fear all is alike unto them it shall be to avenge the quarrel of Gods Covenant The Book of God comprehends not all the curses that are to light on the wicked And therefore we find in Zachary a Book a great Folio-book every side whereof was full of curses Cap. 5.2 He said unto me what seest thou And I said I see a flying roll the length whereof is 20 cubits and the breadth thereof is 10 cubits Here 's a big Book indeed but mark what is in it Sure it is not for nought that the Holy Ghost sets down the dimensions of it there is something questionlesse in it the length thereof is 20 cubits and the breadth 10 cubits a huge volume Nor is it a Book but a Roll so that the crassitude goeth into the compasse and this is written thick within and without and is full of curses against sin Now for the dimensions of it compare this place with 1 Kings 6.3 and you shall find them the very dimensions of Solomons Porch A great place where the people were wont to come for the hearing of the Word and not onely in that time but it was continued to the time of Christ and the Apostles For we read how our Saviour walked in Solomons Porch and the Apostles were in Solomons Porch Acts 5. So large then was this Roll that it agreed in length and breadth with Solomons Porch and so many curses were written in it as were able to come in at the Church door It is as if we should see a huge book now coming in at the Church-door that should fill it up Such a thing was presented unto him and it was a Roll full of curses and all these curses shall come on those that obey not all the Commandements all shall come upon them and overtake them Cursed shalt thou be in the City and cursed shalt thou be in the field cursed in thy basket and in thy store cursed when thou comest in and when thou goest forth Deut. 28. Till a man come to receive the Promises till he come to be a son of blessing till he be in Christ he is beset so with curses that if he lie down to sleep there is a curse on his pillow if he put his money in his cofer he lays up a curse with it which as rust eats it out and cankers it if he beget a child he is accursed there 's a curse against his person and his goods and all that belongs unto him there 's still a curse over his head The creditor in this world by the Laws of the Realm may choose whether he will have his debtors person seâ—zed on or his goods and chattels But not so here this writ is executed against his person and goods and all that belongs unto him So that it is a fearful thing to fall into the hands of the living God If this be the condition of a wicked man that his very blessings be curses what a woful case is it There 's nothing till he be reconciled to Christ but hath a curse at the end of it Consider that one place in the Prophesie of Malachy where the very blessings are accurs'd not onely when God sends on him the itch or botch or scab or sword but in blessings cap. 2.2 he 's accursed If you will not hear and if you will not lay it to heart to give glory to my name saith the Lord I will even send a curse upon you But how See how this curse is threatned I will curse your very blessings yea I have cursed them already because you doe not lay it to heart Mark is it not a great blessing that God yet affords the Word that we yet enjoy it but if we come to hear but formally to hear it onely and lay it not to heart God curseth this blessing yea I have cursed it already saith the Lord. When thou prayest in hypocrisie thy prayer is a curse to thee If thou receive the Sacrament unworthily the cup of blessing is a cup of poyson a cup of cursing to thee Stay not therefore one hour longer quietly in this cursed condition but fly unto Christ for life blessing run to this City of refuge for otherwise there is a curse at the end of every outward thing that thou enjoyest I have cursed these blessings already It is as sure as if already pass't on thee What a woful thing then is it think you to be liable to the curse of God! 2. But what 's become of the soul now why if thou didst but see the cursed soul that thou carriest in thy body it would amaze thee These outward curses are but flea bitings to the blow that is given to the soul of an unregenerate man that deadnesse of spirit that is within didst thou but see the curse of God that rests upon the soul of this man even while he is above ground it would even astonish thee 1. Consider there are two kinds of blows that God gives unto the soul of an unregenerate man The one is a terrible blow The other which is the worst of the two is an insensible blow The sensible blow is when God lets the conscience out and makes it fly into the face of a man when the conscience shall come and terribly accuse a man for whâ—t he hath done This blow is not so usual as the insensible blow but this insensible is fâ—r more heavy But as it falls out that as in this world sometimes before the glory in heaven the Saints of God have here a glimpse of heaven and certain communion with God and Christ certain love tokens a white stone a new name in graven which no man knoweth but he that receiveth it And this is the tâ—stimony of a good conscience which is hidden joyes Privy intercourse is between Christ and them secret kisses And as Gods children doe as it were meet with a heaven upon earth sometimes and are as we read of Paul caught up into the third heaven which to them is more then all the things in the world besides So the wicked have sometimes flashes of hell in their consciences If you had but seen men in the case that I have seen them in you would say they had an hell within them they would desire
from his body those two loving companions that have so long dwelt together are now separated It takes thy soul from thy body This man doth not deliver up his spirit as we read of our Saviour Father into thy hands I commit my spirit or deliver their spirits as Stephen did But here it 's taken from them it 's much against his mind it 's a pulling of himself from himself This it doth 3. But then again when thou art thus pulled asunder what becomes of the parts separated 1. First The body as soon as the soul is taken from it hastens to corruption that must see corruption yea it becomes so full of corruption that thy dearest friend cannot then endure to come near unto thee When the soul is taken from the body it 's observed that of all carkasses that are mans is most loathsome none so odious as that Abraham loved Sarah well but when he comes to buy a monument for her see his expression Gen. 23 8. He communes with the men and saith if it be your mind to sell me the field that I might bury my dead out of my sight Though he loved her very well before yet now she must be buried out of his sight It is sown in dishonour and it 's the basest thing that can be Therefore when our Saviour was going near to the place where Lazarus lay his sister saith Lord come not near him for he smells Job 17.14 I have said to corruption thou art my father saith Job and to the worm thou art my mother and my sister As in the verse before The grave is my house I have made my bed in the darkness Here then he hath a new kindred and though before he had affinity with the greatest yet here he gets new affiniâ—y He saith to corruption thou art my father and to the worm thou art my mother and my sister The worm is our best kindred here the worm then is our best bed yea worms thy best covering as Esay 14.11 Thus is it thy Father thy mother and thy bed nay it is thy consumption and destroyer also Job 26. Thus is it with thy body it passeth to corruption that thy best or dearest friend cannot behold it or endure it 2. But alas what becomes of thy soul then Thy soul appears naked there 's no garment to defend it no Proctor appears to plead for it It is brought singly to the bar and there it must answer It is appointed for all men once to die But what then And after that to come to judgment Heb. 9.27 Eccles. 12.7 The body returns unto the earth from whence it was taken but the Spirit to God who gave it All mens spirits assoon as their bodies and souls are parted goe to God to be disposed of by him where they shall keep their everlasting residence Consider when thou hearest the bell rung out for a dead man if thou hadst but the wings of a dove to fly and couldst fly after him and appear with him before Gods Tribunal to see the account that he must give unto God for all things done in the flesh and when no account can be given what a state of misery and horrour wouldst thou see him in and this is a silent kind of judging The last day of judging shall be with great pomp and solemnity This is a matter closely carried between God and thy self but then thou must give an account of all that thou hast received And then when thou canst not give a good account then is thy talent taken from thee Why saith God I gave thee learning how didst thou use it I gave thee other gifts of mind how didst thou imploy them God hath given thee wisedome and wealth Moral vertues meeknesse and patience c. these are good things But mark whatsoever good things thou hadst in this world is now taken from thee If a man could but see the degrading of the soul he should see that those moral vertues in which his hope of comfort lay even these though they could never bring him to heaven yet they shall be taken from him As when a Knight is degraded First his sword is taken from him then comes one with a hatchet and chops off his golden spurs and then go Sr. Knave This is the degrading of the soul before the judgment is received the moral vertues are taken from him and then see what an ugly soule he hath he had hope before now he 's without hope he had some patience in this world but he made no good use of it and now his patience is taken from him And when thou shalt come to a place of torment and thy hope and patience be taken from thee what case wilt thou be in then Patience may stay a man up in trouble and hope may comfort a man up in torment but both these are taken away This is a thing we very seldome think but did we seriously consider of this first act of the Judgment before the sentence we would not be idle in this world 3. Then lastly he is put into an unchangeable estate So soon as ever death lays Gods Mace upon him he 's put into an estate of unchangeblenesse Such is the terriblenesse of it that now though he yell and groan and pour out rivers of teares there is no hope of change Consider now what a woful case this is If some friend of this mans should now come to him would he not tell him we have often been very merry together but didst thou but know the misery that I am in thou wouldst be troubled for me Half those teares that I now pour forth would have put me into another place had I taken the season but now it is too late Oh therefore doe thou make use of teares a little may doe it now hereafter it will be too late That 's the thing we should now come to speak of the second death But think not that I am able to speak of it now no that which is everlasting deserves an hour in speaking and an Age in thinking of it Therefore that everlasting torment horror and anguish which God hath reserved for those that make not their peace with him which is easily done God knows I shall speak of the next time REV. 21.8 Buâ—â—he fearful and unbelâ—â—â—â—ng and the abominable and murtherers and whoremongers and sorcerers and Idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death THe last day I entred you know upon the miserable estate of an unreconciled sinâ—er at the time of his dissolution when his soule shall be taken from him and be presented naked before Christs Tribunal there to receive according to the works which he hath done in the flesh And I shew'd that the wofulnesse of that estate consisted in two acts done upon him The one before he comes to his place before he is thrust away from Gods presence into hell fire which I
This being an accident we must have a subject for it Now there is a certaine kind of people that have supernatural workings some that are drawn up and down with every wind of Doctrine these are they that have this cold and temporary faith temporary because in the end it discovers it self to be a thing not constant and permanent We read in John 11.26 That they that are born of God never see death shall never perish eternally but yet we must know withal that there may be conceptions that will never come to the birth to a right and perfect delivery And thus it may be in the soul of a man there may be conceptions that will never come to a ripe birth but let a man be borne of God and come to perfection of birth and the case is cleare he shall never see death He that liveth and believeth in me shall not see death And this is made a point of faith Believest thou this There is another thing called conception and that is certain dispositions to a birth that come not to full perfection True a child that is borne and liveth is as perfectly alive as he that liveth an hundred years yet I say there are conceptions that come not to a birth Now the faith that justifies is a living faith there is a certaine kind of dead faith this is a feigned that an unfeigned faith The life that I now live I live by the faith of the Sonne of God Dost thou think a dead faith can make a living soule It 's against reason A man cannot live by a dead thing not by a dead faith Now a dead faith there is A faith that doth not work is a dead faith Jam. 2.22 Seest thou how faith wrought with his works and by his works was faith made perfect for verse 26. As the body without the spirit is dead or without breath is dead so faith without works is dead also See how the Apostle compares it as the body without the spirit is dead so faith without workes is dead also The Apostle makes not faith the form of works as the soul is the forme of the man but as the body without the spirit is dead so that faith that worketh not that hath no tokens of life is dead but then doth not the other word strike home Faith wrought with his works It seems here is not as the Papists say fides informis and works make it up as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it Compare this with the other places of the Scripture 2 Cor. 12.9 where the Apostle pray'd to God that the messenger of Satan might be removed from him and he said unto him My grace is sufficient for thee for my strength is made perfect in weaknesse What does our weaknesse make Gods strength more perfect to which nothing can be added No it is My strength and the perfection of it is made known in the weaknesse of the meanes that I made use of for the delivery of mans soul from death So here the excellency and perfection of our faith is made known by works when I see that it is not an idle but a working faith then I say it is made perfect by the work when it is a dead faith that puts not a man on work never believe that will make a living soul. In St. Judes Epistle ver 20. it hath another Epithite viz. the most holy faith not holy only but most holy That faith which must bring a man to God the holy of holies must be most holy It 's said that God dwells in our hearts by faith Now God and faith dwelling in a heart together that heart must needs be pure and cleane Faith makes the heart pure It were a most dishonourable thing to entertaine God in a sty a filthy and unclean heart but if faith dwell there it makes a fit house for the habitation of the King of Saints therefore it purifieth the heart Well then doest thou think thy sinnes are forgiven thee and that thou hast a strong faith and yet art as prophane and as filthy as ever How can it be It is a most holy faith that justifieth it is not a faith that will suffer a man to lie on a dunghill or in the gutter with the hog There may be a faith which is somewhat like this but it is but temporary and cometh short of it But now there is another thing which distinguishes it it is the peculiar work of faith In Jesus Christ neither circumcision availeth any thing nor uncircumcision but the new creature Gal. 6.15 and againe Gal. 5.6 Neither circumcision nor uncircumcision availeth any thing but faith which worketh by love It 's twice set down Now what is a new creature why he that hath such a faith as works by love not a dead faith but a faith that works but how does it work it not only abstaines from evil and does some good acts which a temporary may do but it s such a faith as works by love The love of God constraines him and he so loveth God as that he hates evil for Gods sake the other does it not out of love to God all the love he hath is self-love he serves his own turn on God rather than hath any true love to serve him Now that we may the better distinguish between these two I shall endeavour to shew you how farre one may go farther than the other I know not a more difficult point then this nor a case more to be cut by a thread then this it being a point of conscience therefore First I declared unto you the nature of faith How God first works the will and the deed and that there is a hungring and thirsting after Christ. First I say there is a will and desire to be made partaker of Christ and his righteousnesse then there is the deed too We are not only wishers and woulders but do actually approach unto the Throne of grace and there lay hold on Christ touch the golden Scepter which he holdeth out unto us but Object Now you will ask Is there not an earnest and good desire in a temporary faith a desire unfeign'd Sol. Yes there may be for a time a greater and more vehement desire in a temporary then in a true believer then in the elect themselves all their life Object Where 's the difference then I thought all had been well with me when I had such a desire as I could scarce be at rest till it were accomplished Sol. I answer beloved It is a hard matter to tell you the difference but you must consider 1. From whence this desire flowes whether it come from an accidental cause as if by accident my heart be made more soft and I more sensible of my condition or whether my nature be changed to give you an instance in iron when iron is put into the forge it is softened and as soon as it 's taken forth we say 't is time to strike while
fancy then to peirce the Heart to tickle the Ear rather then wound the Conscience or save the precious the Immortal Soul At that time when we lay thus weltring in our Bloud and Vanity was the Lord pleased to Cause this star to arise and shine in our Horizon and by his light and influence to guide us to Bethlehem A time of love it was an accepted Time a Time never to be forgotten specially by those who through grace can from thence date the Aera of their sound Conversion The persuasion of Armaghs incomparable Learning the Observation of his awfull Gravity the Evidence of his Eminent and exemplary Piety all improved to the heigth by his Indefatigable Industry drew students to flock to him as Doves to the windowes It joyes us to recollect how multitudes of Scholars specially the heads of our Tribes throng'd to hear the sound of his silver Bells How much they were taken with the voice of this wise Charmer How their ears seemed as it were fastened to his lips that were like Lillies dropping sweet smelling Myrrh How did many very many at that time Galatians-like receive this Aged Paul as an Angel of God yea even As Christ. Surely if ever t was then that the Gospel ran and was glorified in Oxon. Then then it was that the Lord seem'd to lay the foundations of his spiritual Temple there with saphires and the Corner-stones thereof with Agats Here might you have seen a Sturdy Saul changed into a submissive Paul a persecutor transformed into A preacher There A tender hearted Josiah lamenting after the Lord and with Ephraim smiting on his thigh saying what have I done Others with the penitent Jews so stabd at the Heart as that they are forced to cry out in the Bitternesse of their souls Men Brethren Fathers oh what shall we do These were some of the blessings from on high which attended These Sermons when preached to the ear oh that a like or a greater might follow them now they are printed to the eye These Notes t is true were taken by such who All had the pens of ready writers and after that compleated by A strict comparing of several distinct papers This is the Body the Bulk of these Heavenly sermons The gloss the Spirit The Energy of them was and must be wholly from Above We Trust the publishing of these Notes will not be interpreted by any in the least to reflect on the unparalleld worth of the Preacher to whose very Dust we owe A sacred Reverence If any thing seems not to speak him let it be charged not on him but the Publishers who have only this to add viz. Their fervent prayers That these sermons may find the like influence on the hearts of others in the reading that they had on their own in the hearing then will Both have Abundant Cause to bless the Lord. Thy Servants for Jesus sake Jos. Crabb Will. Ball. Tho. Lye Imprimator Edm. Calamy A PREFACE Concerning the Author and these NOTES THough I might be silent concerning either the most famous Preacher of these Sermons or these notes now published which were taken after him yet such is the high esteem I have of him and the due respect I hear to them for his sake cheifly that I could not withstand the request of divers who Importuned some Lines from me upon this occasion both concerning the one and the other First I commend unto the Reader a diligent perusal of the life and death of the most Reverend and Learned Father of our Church Dr. Jam. Usher late Archbishop of Armagh and Primate of all Ireland put forth by Reverend and Learned Dr. Bernard where he shall meet with many delightfull passages concerning His Stock and pedigree Great parts Gifts and Graces Ingenious Education Admirable Proficiency Timely Conversion Rare Learning Indefatigable Industry Strict and holy Conversation Pious Government of his Family Amicable correspondence with Forreign Churches Prophetick Spirit Learned writings Comfortable Visitation Dying words never to be buryed Blessed Death Ever to be lamented Losse Fit Parallel to Samuel among the Prophets to Augustine amongst the Fathers with many other things worthy Observation and when he hath pondered these well he will the lesse wonder that his name hath filled the Christian world as much as ever did Augustine or Athanasius of old or Whitakers and Reynolds of later times Secondly I tender these spices gathered to the Embalming of this Rare Phoenix out of his own ashes holding my self engaged as much as any to cast my mite into the treasury of his blessed memory as having had my Bene esse most from him First by him I was examined and admitted into the Vniversity near Dublin in Ireland his native City and Countrey above fourty years ago Secondly whil'st I continued there which was the space of eight years he took special care of me and account of my studies there Thirdly by him I was ordained or to use the Apostles word put into the ministry and the same day admitted his Chaplain in ordinary now two and thirty years ago though then able to do him little service being called to a Congregation in another nation which call his Grace did then approve of Having given this account to the Reader I shall only mention three things Concerning him and forbear many more that might be added First to the testimonies concerning him from Spanhemius Ger. Vossius Buchartus Simplitius â—ud de dieu Paulus Testardus Blessensis Arnoldus Bootius Mr. Selden Dr. Prideaux Bp. Davenant Bertius Mr. Cambden Sir Rog. Twisden and the whole University of Oxford beside the forced testimony of his adversaries Moranez Beaumont Alias Rookwood Challoner Hen. Fitz-Symonds for all which I refer to the book aforesaid give me leave to add the testimony of Dr. William Chappel sometimes fellow of Christs Colledge in Cambridge and afterwards Provost of Trinity Colledge near Dublin which from such an acute man as he was may amount to the like equivalent testimony from the Universitie of Cambridge He gave me once three reasons why he thought Doctor Usher then Bishop of Meath was in his esteem the greatest Scholar in the Christian world 1. One was because of his rare natural parts the foundation of his other Learning having a quick Apprehension a prompt Wit a strong Memory a clear Understanding a piercing Judgement and a ready utterance Seldom said he shall you meet all these in an Eminent degree in the same person but in him they so concurred that it is hard to say in which he most excelled 2. Another was because few men though they had such parts were either able or willing to make so rich improvement of them by choice Libraries unwearied studying in them and searching out the Rarities of any other few mens bodies and brains he beleeved would bear it 3. The third was because he was so esteemed both in these Universities and in those beyond the seas and indeed whosoever conversed with him
suppresse while he was living so it was his fear to be injured in it after his death For First These are no sermon notes taken from him printed under his name but under the names of those that took them after him Secondly there is no fear he will be injured by this publication when the publishers are so Candid and ingenuous to give unto him that which is his viz. That he preached these sermons and to take to themselves that which is theirs viz. any thing that seems not to speak him in the publication Thirdly if in his life time when he endeavoured to his utmost to suppresse such publications there came out without his knowledge and against his mind That book entitled The sum and substance of Christian Religion some of the materials with the Method only his collected by him in his younger yeers for his own private use but the rest Transcribed out of Mr. Cartwrights Chatechisme and Mr. Crooks and some other English Divines dissonant in divers places from his own judgement he was yet very well content any industrious person that would cut off what is weak and superfluous therein and supply the wants thereof and cast it into a new Mould of his own framing should make what use he pleaseth of the materials therein and set out the whole in his own name Because he perceived it had done much good Then I say it may be supposed had he yet been alive as I hope his good name will never dye he would have been contented upon the same account to let these notes go forth The publishers were high honourers of him men of Learning and Judgment and though all be not taken which perhaps he spake and somthing perhaps also himself would have pared off as it is scarce possible for any man but himself to publish either sermon or any thing else came out of his mouth in that exactnesse himself would have done it yet is here nothing added of their own here is only as they say the body the bulk not the Glosse the spirit the energy of them These things considered it is hoped which they trust the publishing of these notes will not be interpreted by any in the least to reflect on the unparalleld worth of the preacher to whose very dust they professe to owe a sacred reverence I rather think it were a kind of sacriledge had they not done it if these three things be well and duely weighed First that much good hath been done to very many by such notes taken from other eminent Divines and otherwise published then the Authors themselves would have sent them abroad Witnesse the works of Dr. Preston Mr. Bolton and many others some of their sermons printed by themselves look not like those of their sermons printed by others yet Learned men and Godly have blest God that they were published Mr. Cotton wisheth that such sermons or Letters as happily have layen by many yeers might be brought to light such little things as the Author would hardly acknowledge under his own name might be of special use and esteem unto others And his reason is why should any talent be buryed in a napkin or candle lye hid under a bushel which being set on a Candlestick might give light to all that are in the house yea those divine discourses at Luthers table c. More loose than these sermons did much good in Germany as their translator testifyeth and being by strange providence preserved to posterity and made to speak English was judged by a great Prelate of Canterbury a work worthy of eternal memory and that he had never read a more excellent divine work and that the more he did read them the more desire he had to go on therewith and that he would make it known to the then King what an excellent peice of work was translated and that he would procure an order from his Maiesty to have the book printed and to be dispersed throughout the whole Kingdome as it was in Germanie Yet is that book censured by Polanus to be neither Luthers nor published by any approbation of his but a rapsody patched together without understanding or judgment and printed after his death None such will be found in these sermon notes something of Luthers spirit may be discerned in these Colloquies But much more of the Gracious and heavenly spirit of this unparalleld Bishop The Reader will misse in these notes indeed the exactness of his Immanuel or the incarnation of the son of God so accuratly couched that you cannot find a word defective or redundant nor will he find these notes like the two sermons published by himself but yet they may meet with acceptance by reason of the diligence of those that attest them Secondly That if God blesse the reading as he did the preaching of them none of his surviving friends but may rejoice that in them he being dead yet speaketh Indeed those worthy men do it upon an higher account then some others perhaps did like them from the Rhetorick Language or Learning Couched in them It was the heavenly Art the spiritual Efficacy and power the soul-searching soul-saving vertue that took with them they found them to peirce the heart and Conscience more then tickle the ear or fancy of their hearers The true praise of a sermon saith one of note is some evil left some good done upon the hearing of it one such fruit were a more ample commendation then many mouths full of good words spent and copies taken and printing c. and sure it is on whom a sermon works aright it leaves him no leisure to say much or use many words but makes him rather full of thoughts Thus did these sermons the hearers if you read the epistle prefixed so that were it but for this to let the world see how much this Master of all learning condiscended and sought to profit rather then please it were reason enough for their publication Some testimonies are left behind him under his own hand how he could both speak and write and preach let these notes taken after him be testimonies how much he condiscended and let them serve for patterns to such as think it below them especially in such Auditories to preach as he did a Crucifyed Christ in a Crucifyed style I have heard Dr. Hoyle my learned Tutor who dyed professor of Divinity in Oxford after he had many years been the like in Dublin say when this Famous Bishop proceeded Doctor of Divinity He thought Tully himself could not have excelled him had he been alive in eloquence at that time which appeared not only in his set speeches but those which occasionally fell from him upon the By and he was one that could well judge But now that he preacheth ad populum though in Oxford you have this Eagle stooping as low to prey upon souls to win them to God proclaiming all along I am not the bridegroom but the friend
is Heb. 10.5 Sacrifice and offering thou wouldst not but a body thou hast prepared me then said I Io I come in the volumn of thy book it is written of me to do thy Will O God As if he should have said Lord I am not able to accomplish thy Will or to be subject to thee in thy nature therefore thou hast made me a man that in the form of a servant I might shew obedience which I could not while I was in nature equal unto thee Now consider how great this person is that hath suffered all for thee Rev. 1.5 Jesus Christ who is the faithfull witness the first begotten of the Dead and the Prince of the Kings of the earth to have a great Prince bound like a thief araigned and executed the consideration of this state of the person would move a stony heart Rev. 17.14 He is the Lord of Lords and King of Kings Amongst men the Father is more honourable then the Son and the Son is but a servant untill he be emancipated but it is not so in the Divinity but the Father and the Son are both alike honourable Among men the Son hath the same specifical nature with the Father but not the same individual but it is not so in the Divinity the Father and the Son there have the self same individual nature I and my Father are one therefore there must be an equality The Pharisees themselves could draw this conclusion that if he were the Son of God he was equal with God John 5.18 Therefore the Jews sought the more to kill him because he said God was his Father making himself equal with God A man would think how could that follow He was but Gods Son but Gods Son must be equal to the Father In making himself Gods Son he made himself equal with God and therefore know upon this and by this stands the point of our Redemption If a pure and holy Angel had suffered never so much it would not have availed for our Redemption It is a price no man nor Angel must meddle with all It will require a greater Price It was God himself that suffered in his assumed nature He and no other person for we must understand though Christ took on him the nature of a man yet not the person of a man here stands the point the second person in the Trinity is the Suppositum of all this humiliation and therefore observe when the point of suffering comes there 's a remarkable speech Zach. 13.7 Saith the Son to the Father it was against his heart to smite him the expression is a lively one it went to his heart to smite one that was his equal that did him no wrong Awake O sword against my Shepherd and against the man who is my fellow You know of whom it is spoken by Mâ—thew Mat. 26.31 I will smite the Shepherd and the sheep of the flock shall be scattered The Lord is ready to break him Isa. 53. The sword was as it were unwilling to smite The man that is my fellow A blow lighting on Gods fellow equal with God of what value is it Consider the difference betwixt a man and a man The State of a Prince makes great odds between that is done to him and that is done to another man When David would adventure himself into the battel Thou shalt say they go no more with us least they quench the light of Israel 2 Sam. 21.17 and more fully 2 Sam. 18.3 Thou art worth ten thousand of us they would not hazzard the person of the King in the battel Why because thou art worth ten thousand of us The dignity of a Prince is so great that ten thousand will not countervail the loss of him If this be the esteem and worth of David what is the worth of Davids Prince If thus with a King what with the King of Kings and Lord of Lords This is a great ground of the sufficiency of Christs suffering Heb. 9.13 If the blood of Buls and Goates sanctifie to the purifying of the flesh how much more verse 14. shall the blood of Christ who through his eternal Spirit offered himself to purge your Consciences from dead works to serve the living God It is not the offering of the body only but he did it through his eternal Spirit When the Martyrs and Saints offered themselves a sacrifice they offered it through the flames of their love and therefore embraced the stake and love is described as strong as death but Christ did not offer his sacrifice with the flames of his love though love was in him the greatest that ever was but with the everlasting flames of his God-head and Deity with that fire from heaven which is a consuming fire He did the deed that will purge our Consciences from dead works Act. 20.28 Take heed unto your selves and to the flock over which the holy Ghost hath made you overseeâ—s to feed the Church of Gâ—d which he hath purchased with his precious blood God hath purchased the Church with his own blood Who 's blood Gods blood The blood of God must be shed He who thought it no robbery to be equal with God must shed his own blood As Zippora saith to Moses A bloody husband hast thou been to me Exod. 4.25 So may Christ say to his Church a bloody Spouse hast thou been to me that my blood must be shed for thee 1 Cor. 2.8 Had they known they would not have crucified the Lord of Glory that is they would not have crucified God He that was crucified was the glorious Lord God Acts 3.15 You denyed the holy one and killed the Prince of life Here 's the matter unless the Prince of life had been killed thou couldst not have life This the Apostle sets down as the ground of all before he comes to the particularities of his humiliation and sets down who it was who was thus humbled He whom the Heaven of Heavens could not contain he must descend unto the lower-most parts of the earth that 's a descent indeed His Humiliation appears in this that he who was thus high became a man and being found in fashion as a man he humbled himself and became obedient unto death even the death of the Cross. In this humiliation consider I say these two Points 1. The person who was humbled 2. The point of his humiliation Some things hath regard to the whole course of his life others to the conclusion or period of his life All his life from his incarnation to his passion was a continual thred of humiliation from his Cradle to his Cross from his womb to his Tomb so here is set down the humbled life of our blessed Saviour For I would not have you think his humiliation consisted only in coming to the Cross when they so mercilesly handled him it cost him more then so as sinners have the curse of God on them in their life as well as in their death so Christ must have a
formerly No but his Light is greater his eyes are open'd and now he sees more clearly what sinne is When the Sunne shines and its rayes come in what a number of motes do we discover which before we saw not Not as if the Sunne-beames made them or the Sunne raised the dust no there are here as many motes and as much dust flying about as if the Sunne shined here What 's the matter then Why this the Sunne discovers them to us So that here 's the point Our sinnes in our souls are as motes in the ayre and are not more than they were before conversion but we cannot see them till the glorious beams of Gods Spirit shine upon us The sight of sinne and of the danger that comes by it is the work of Gods Spirit The Spirit discovers sinne unto us John 16.8 When the Spirit cometh he shall convince the world of sinne the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit shall convince them and the same word is used Heb. 11.1 where Faith is said to be the evidence of things not seene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretofore we had a slight imagination of our sinnes but to have our mouth stopped and to be convinced is not a work of flesh and blood but of Gods Spirit Rom. 3.19 Till we are awakened by his Spirit we cannot see nor feele the mountains and heaps of sinnes that lie upon our souls Thou art dead in sinne Rom. 8. Thou art in bondage and to know it is a work of the Spirit not of nature The spirit of bondage what is that Why however we are all bondmen untill the Son hath made us free in a woful estate slaves to sinne and Satan yet till Gods Spirit convince us and shew it us and make us know it we sleep secure are not afraid but think our selves the freest men in the world and see not this to be a time of need This therfore is the first preparative when God brings his people by Mount Sinai Heb. 12.18 For you are not come unto the Mountain that may be touch't and that burned by fire nor unto the blacknesse and darkness and tempest so Gal. 4. Mount Sinai is made a figure of the Law which begets bondage Not that Mount which might be touch't and that burnt with fire where was the sound of the Trumpet and voice of words such a sound as never before was heard nor never will be till one day we shall hear the same The sound of the Trumpet which sounded at the delivery of the Law Exod. 19.19 where it is described for when the voice of the Trumpet sounded long and waxed louder and louder that Moses heard it was such a noise a great noise at first but it grew higher and and higher and at last it came to that heighth that it was almost incomprehensible then Moses spake And what spake he The Holy Ghost sets not down what he spake in that place Look in Heb. 12.21 So terrible was the voice that Moses said I exceedingly fear and quake Such a kind of lightning and loud voice this was the Lord commands such a voice as this Esay 58.1 Cry aloud spare not lift up thy voice like a Trumpet and shew my people their transgression and the house of Jacob their sins When God shall sound with the voice of the Trumpet of his holy Word of his Law and shew thee that thou art a trayterous Rebel and that there is an Execution gone out against thee body and goods when God sounds thus to the deaf ear of a carnal man then cometh the spirit of bondage of necessity on him which shews that we have a time of need The Law must have this operation before thou comest to the Throne of grace None will flie to the City of Refuge till the revenger of blood be hard at his heels Nor any to Christ till he sees his want Thus the Lord makes us know our need by turning the edge of his Axe towards us Offenders when they are brought to the bar at Westminster for Treason have the edge of the Axe turned from them but when they have received the sentence of condemnation and are carried back to the Tower the edge of the Axe is turned towards them Thus is it here The Law turns the edge of Gods Axe towards us and therefore it 's said of St. Peters hearers Acts 2.38 That they were pricked to the heart The Law puts the point of Gods sword to our very brests as it were and brings us to see that we stand in great need of heaven This is the first preparative when God enlightens our minds to see our dangerous estate and then there must of necessity follow fear and desire to be rid of this condition for the will and affections alwayes follow the temper of the minde And hence when a man hath a false perswasion that he is in a good case that he is safe and well what works it but pride presumption confidence and security So on the contrary contrary effects must follow If a man be in health and jollity and on a sudden be proclaimed a Traytor that he must lose his life and goods is it possible it should be thus and he not wrought on nor have any alteration So when news comes from the Law that thou art a dead man and everlastingly must perish the Law then works wrath that is it manifests unto us the wrath of God When it is thus there follows a shaking and a trembling and it 's impossible but with Moses thou shouldst exceedingly quake and tremble 2. For all this there is a Throne of grace erected God hath not forgotten to be merciful though thy sins be never so great This is the next preparative for faith namely the discovery and acknowledgement of the Gospel of Christ Jesus We see in Ezra 10.2 We have trespassed against our God and have taken strange wives of the people of the Land yet now there is hope in Israel concerning this thing we have trespassed What then must we be the subjects of Gods wrath No Yet notwithstanding though we have committed this great offence there is hope in Israel concerning this thing What though we have provoked God to indignation must we be the matter for his wrath to work on No There is balme in Gilead Jer. 8. ult Is there no balme in Gilead Is there no Physitian there Why then is not the health of the daughter of my people recovered What though then we are sick to death yet there is an help in time of need And this knowledge of the people that there is a Throne of grace is the first comfort comes to a miserable and sinful soul. A man that hath a deadly disease though the Physitian do him no good which he hath made use of yet this he comforts himself in when he sees a Physician that hath cured the same disease he sees then there is some hope Thus it is with a sinful soul. When the
not nor begs so hard because he hath but little hope to attain any thing from him But I say let both these meet together first that the beggar is in great need then that he of whom he begs is very liberal it makes him beg hard but now cannot he pray without book Think not that I speak against praying by the book you are deceived if you think so but there must be words taken to us besides which perhaps a book will not yield us A beggars need will make him speak and he will not hide his sores but if he hath any sore more ugly or worse than another he will uncover it good Sir behold my woful and distressed case he layes all open to provoke pity So when thou comest before God in confession canst thou not finde out words to open thy self to Almighty God not one word whereby thou mayst unlap thy sores and beseech him to look on thee with an eye of pity I must not mince my sins but amplifie and aggravate them that God may be moved to pardon me till we do thus we cannot expect that God should forgive us A great ado there is about auricular confession but it s a meer bable It were better to cry out our sinnes at the high Crosse than to confesse in a Priests eare Thou whisperest in the Priests eare what if he never tell it or if he do art thou the better Come and poure out thy heart and soul before Almighty God confesse thy self to him as David did for that hath a promise made to it Psal. 51.4 Against thee thee onely have I sinned and done this evil in thy sight that thou mayst be justified when thou speakest and clear when thou judgest Why so Why one main cause why we should confesse sinne is to justifie God When a sinner confesses I am a childe of wrath and of death if thou castest me into hell as justly thou mayst I have received but my due when a man does thus as the Kings Atturney may frame a Bill of Inditement against himself he justifies Almighty God Thus did David Against thee against thee c. Now when we have thus aggravated our misery comes the other part of begging to cry for mercy with earnestnesse and here 's the power of the Spirit It 's one thing for a man to pray and another thing for a man to say a prayer 'T is the easiest thing in the world to say a prayer but to pray and cry for mercy as David did in good earnest to wrestle with God to say Lord My life lies in it I will never give thee over I will not go with a denial this is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the work of Gods Spirit I named you a place in Jude ver 20. where the Apostle exhorts but ye beloved build up your selves in your most holy faith praying in the Holy Ghost there 's the prayer of the faithful to pray in the Holy Ghost And in the Ephesians we read of an Armour provided for all the parts of a mans body yet all will not serve the turn unlesse prayer come in as the chief Ephes. 6.18 Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseverance c. This is the prayer of faith that procures forgivenesse of sinnes we must pray in faith and in the Spirit that is the language which God understands He knoweth the meaning of the Spirit and knoweth none else but that Many men are wondrously deceived in that which they call the Spirit of prayer One thinks it is a faculty to set out ones desires in fair words shewing earnestnesse and speaking much in an extemporary prayer This we think commendable yet this is not the Spirit of prayer One that shall never come to heaven may be more ready in this than the childe of God for it is a matter of skill and exercise the Spirit of prayer is another thing The Spirit helpeth our infirmities for we know not what we should pray for as we ought the Spirit it self makes intercession for us with groanings that cannot be uttered Rom. 8.26 What shall we think then that the Holy Ghost groans or speaks in prayer No but it makes us groan and though we speak not a word yet it so enlarges our hearts as that we send up a volley of sighs and groans which fit the Throne of grace And this is the Spirit of prayer when with these sighs and groans I beg as it were for my life This is that ardent affection the Scripture speaks of A cold prayer will never get forgivenesse of sins it 's the prayer of faith which prevailes The prayer of the faithful availeth much if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervent In the Ancient Churches those that were possessed with an evil spirit were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that caught them up and made them do actions not sutable to their nature Prayer is a fire from heaven which if thou hast it will carry all heaven before it there is nothing in the world so strong as a Christian thus praying Prayers that are kindled with such a zeal are compared to Jacobs wrestling with the Angel Hos. 12.4 whereby he had power over the Angel The Prophet expounds what this wrastling was he wept and made supplication unto him he found him in Bethel and there he spake with him This is the wrestling with God when thou fillest heaven with thy sighs and sobs and bedewest thy couch with thy tears as David did and hast this resolution with Jacob I will not let thee go except thou blesse me God loves this kinde of boldnesse in a beggar that he will not go away without an answer As the poor Widow in the Parable that would not give over her suit so that the Judge though he feared not God nor cared for man by reason of her importunity granted her desire Mark the other thing in the Apostle he bids us pray with the Spirit and with perseverance and he that cometh thus hath a promise made to it He that calleth on the Name of the Lord shall be saved Call on me in the day of trouble and I will hear thee it 's set down fully Matth. 6.7 Ask and you shall have seek and you shall finde knock and it shall be opened unto you for every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened One would think this were idem per idem but it is not so He bids us ask and it shall be given seek and you shall finde c. There is a promise annexed to asking seeking and knocking but it is also proved by universal experience for every one that asketh c. It 's every mans case never any man did it yet that hath lost his labour in not attaining what he asked If thou hast it not yet thou shalt have it in the end it is so fair a petition to
preached before the Gospel p. 80 * 366 Men are under the Law till they come to Christ p. 84 how fearfull a thing it is to be under the Law p. 84 85. the difference between the Law and the Gospel in three particulars p. 86. Love of God twofold p 415. No temporary beleever loves God p. * 396. To be given up to our own Lusts a more fearfull thing then to be given up to Satan p. 108 109 M WAnt of Meditation one cause why most beleevers have so little joy in God p. 430 431. Mistakes in judging our spiritual estates See Judging Morality too much trusted to p. 49. It 's insufficient to bring men to heaven ibid. N NAtural reason not to be trusted to p. 49 Too short to convince of sin thorowly p. 51 Mans condition by Nature described p. 59. The Natural man dead in sin p. 67. His best works cannot please God and why p. 68 69 The Curses attending a Natural man in this World p. 120 c. Two blowes that God gives a Natural mans soul in this life the one sensible p. 127 the other insensible p. 128. The Curses attending him at Death p. 130 c. O CHrists active Obedience mixed with his passive p. 372. Wherein his active Obedience consisted p. 375. c. Wherein his passive p. 378 Partial Obedience a false glasse to judge our estates by p· 48 To designe only our Old age for God is dishonourable to him p. 22 23. Old age most unfit for Repentance p. 25 27 Men apt to have too good Opinion of themselves p. 41. The causes of it p. 43 c. Men deceived in judging of their estates by the good Opinions of others p. 44 P PArtial Obedience see Obedience Passive Obedience see Obedience Peace a fruit of faith p. * 441 * 447. Why many Christians want the sense of it p. * 442 443. * 450 451 The differences between a true and a false Peace p. * 448 c. The Causes of a Carnal Peace p. * 449. * 452 Christ is our Peace p. * 454 Spirit of Prayer what p. * 377 378 1. The Importunity and efficacie of it p. * 379 380 Why a person already justified may and must Pray for the forgivnesse of sins past p. * 413 414 R NAtural Reason see Natural To Receive Christ what p. 399. What Reformation may be in a natural man p. * 390 392 Repentance prevents ruine p. 7 Repentance not in our own power but in gods gift p. 13 14. The sinfulnesse of deferring it p. 11 c. Death-bed Repentance the hindrances of it p. 30 Not to be trusted to p 31. Hard to prove it sound p. 32 Superficial Repentance is vain p. 57 Repentance in what respects necessary to justification p. * 417 Remission of sin See Forgiveness Resting or Relying upon God a proper Act of Faith p. 425 Righteousnesse two fold p. * 397. * 409 Imputative Righteousnesse what it is p. * 402 * 410. Impossible to be justified without it and why p. * 410 411 S. Sanctification a distinct thing from Justification p. * 423. p. * 429 Satan See Devil A difficult thing to be Saved p. 53 Sealing a distinct thing from Faith p. * 428 The Causes of Security p. * 449 Self-Examination necessary to Conversion p. 39.57 a mark of a sound believer p. * 407 Self-flattery See flattery Self-Love how it deceives men in judging their estates p. 43. Sin continued in hastens Gods judgements p. 3 4 5. Sin compared to a weight p. 26. to Cords p. 27. Sin gets strength by continuance p. 28. The Sinfulnesse of Sin set forth in 6. considerations p. 90 c The dreadfull fruits and consequences of Sin It pollutes the Soul p. 100. It makes men loathsom to God p. 104. It brings the Devill into the heart p. 106. It calls for wages p. 110 The greatness of Sin should be no barr against believing in Christ p. 401 406. No Sin overtops the value of Christ's blood ibid. Encouragemets for Sinners to come to Christ page 401 c. Sin not discovered thorowly but by the spirit p. * 364. Sin may be cast away and yet no true Conversion p. * 392 Sin is only a Privation and no positive being p. * 399 * 400 Sins not pardoned before they be committed p. * 403. The guilt and punishment of Sin taken away in Justification p. * 418 c. Spirit of Bondage what p. * 365 Spirit of Prayer see Prayer T A Temporary Faith how far it may go p. * 388 c. How to know it from true faith p. ibid Temporary beleevers desire Christ only in affliction p. * 388 389 They do but only tast of Christ p. * 393. They desire mercy but not grace p. * 394. They do nothing out of love to God p. * 395 The sinfulness of thoughts p. 102 103. The end of Gods Threatnings p. 7. U UNregenerate Men See Natural Our unworthiness should not keep us from coming unto Christ p. 397. W THe Will wrought by God as well as the deed p. * 371 The Will more then the Deed 372. How God takes the Will for the Deed p. * 374 He that hath a Will to receive Christ hath a warrant to receive him p. 404. God alone inclines the Will to receive Christ ibid. A wofull thing to be suffered by God to have our own Wills in this world p. 355. Our Wills must be crossed here or for ever hereafter ibid. The Willingness of Christs sufferings rendred them the more meritorious p. 374 The Word presented to our faith under a double respect viz. 1 as a true Word p. 403 2 as a good Word p. 424 Works spiritually good cannot be performed by an unregenerate man and why p. 67 68 71. In what sense we are said by James to be justified by Works p. * 398 Wrath a Consequence of sin p. 98 Y YOuth the fittest time to Repent and break off sin in p 25 22 29. FINIS Male dum recitas c. * Lord in special forgive my sins of omission see Dr. Ber. Life and death of the Arch. Bp. of Armagh p. 110 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sheffeild in Yorkshire· James Meath Anagram I am the same See Dr. Bernard page 52. See Dr. Ber. Epist. to the Reader in his life and death c. * See the Reduction of Episcopacy to the form of Synodical Government Received in the Antient Church published by Doctor Bernard in a Book entituled The Judgement of the Late Arch Bishop of Armagh c. * 2 Sam. 1.22 * Isa. 50.4 * 2 Cor. 3.2 * Acts 11.21 * Dan 12.3 * Heb. 2.13 * Tim. 4.12 * Mark 6.20 * Acts 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Mat 7.29 * 1 Cor. 2.4 5. 1 Cor 14.24 25. * Acts 18.24 Collatis scripturae locis Probans nempe sicuti solent artifices aliquid Compacturi singulas partes inter se comparare ut inter se alia aliis ad amussim quadrent Bez. In Act. 9.22 Efficere condescensionem ut sic dicam id est argumentis propositis efficere ut aliquis tecum in eandem sententiam descendat Mr. Leigh Critic sacr In verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ser. before K. James Wansted June 20. 1629 page 34 35. * Ecl. 12.10 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * John 16.5 * Psal. 16.3 * Acts 13.12 * Psal. 119.63 * Math. 11 29. * Mal. 2.4.5 6 7 8 9. * Esay 43.27.28 * 1 Sam. 2 30. * Deut. 33 11. * Math. 5.12 and 10.25 * Math 21.44 * Rev. 11.11 * 2 Sam 6.22 * Calvino illustri viro nec unquam sine summi honoris prefatione nominando non assentior Bp Andrews De Vsuris * 3 John 12. * Declarat what books are his what not Dr. Ber. page 20 l 21. * See Dr. Ber. Loc. Citat * See their Epist to the Reader Ibidem * See Mr. Cottons Epist. to Mr. Hildersams Book on John 4. * See Capt. Bell. Narat before Luth. Mensal Colloq * Liber ille â—onvivalium sermonum non est Lutheri nec Luthero approbante aut etiam vivente editus sed est Rapsodia sine Judicio Intellectu consarcinata Polan syntag de canonic Authorit script page fol. 45. * Heb 11.4 * Bp. Andrews serm 7. of Rep. and Fast. * John 3.10.19 Obs. Obs. Obs. Obj. Sol. Obj. Sol. 1. Order of outward things 2. The nature of sin Sin is compared to cords To defer repentance hardens the more The folly of those that defer their repentance till death Obj. Sol. Impediments to repentance on our death-bed Trust not to death-bed repentance It will be hard to prove death-bed repentance to be ound Gen. 6.3 What use to make of Election and Reprobation It 's our wisdom to arm against Satans fallacy and hearken to God in his accepted time 1 Glass Self-love 2 Glass Others good opinion 3 Glass When a man compares himself with others 4 Glasse Partial Obedience· Obj. Sol. Another false Glasse The Devil transforms himself into an Angel of light Superficial repentance will not change the nature of man No morality nor external change of life will do without quickning grace and a new life wrought Quest. Ans. Obj. Sol. Doct. Obj. No natural man doth judge himself so bad as he is The best works of a natural man cannot please God Look to the oginal of duties Look to the end of duty It 's necessary to preach the Law before the Gospel This is the 1 Instance 2 Instance 3 Instance Noâ—e Well Our Remedy or our Redempâ—ion by Christ. Christs humiliation in life and death The second degree of his humiliation that he might become a servant Christ accounted as a bâ—ndman Exam. Joseph for the calcu 14400000. drachms (x) Which were 120000. (z) Have the quotient 120 Drachms Four Drachms went to a Shekel so divide 120. by 4. your quotient is 30. shekels for each man which was the ordinary rate c. Gen. 9.25 John 13.21 Now this Obedience is two fold 1. Active 2. Passivâ— 1. For his active obedience in the whole course of his life 2. For his active Obedience after his Death
rather and they have expressed it to be torn in pieces by wild horses so they might be freed from the horrours in their consciences When the conscience recoyles and beats back upon it self as a musket o're charged it turns a man over and over And this is a terrible thing This sometimes God gives men in this world And mark where the word is most powerfully preacht there is this froth most rais'd which is the cause many men desire not to come where the word is taught because it galls their consciences and desire the Masse rather because they say the Masse bites not They desire a dead Minister that would not rub up their consciences they would not be tormented before the time They would so but it shall not be at their choise God will make them feel here the fire of hell which they must endure for ever hereafter This is the sensible blow when God le ts loose the conscience of a wicked man and he needs no other fire no other worm to torment nothing else to plague him he hath a weapon within him his own conscience which if God lets loose it will be hell enough 2. But now besides this blow which is not so frequent there is another more common and more insensible blow God saith he is a dead man and a slave to sin and Satan and he thinks himself the freest man in the world God curses and strikes and he feels it not This is an insensible blow and like unto a dead palsie Thou art dead and yet walkest about and art merry though every one that hath his eyes open seeth death in thy face O this deadnesse this senselesnesse of heart is the heaviest thing as can befal a sinner in this life It is the cause the Apostle speaks of in the Rom. when God delivers up a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a reprobate mind And so in the Epistle to the Ephes. 4.19 declares such a man to be past feeling Who being past feeling have given themselves over to lasciviousnesse to work uncleannesse even with greedinesse Although every sin as I told you before is as it were the running a mans self on the point of Gods sword yet these men being past feeling run on on on to câ—mmit sin with greedinesse till they come to the very pit of destruction they run a main to their confusion When this insensibleness is come upon them it is not Gods goodnesse that can work upon them Who art thou that despisest the riches of Gods goodnesse not knowing that the goodnesse of God leadeth unto repentance It is not Gods judgments that will move them they leave no impression as Rev. 9.20 And the rest of the men which were not killed by these plagues yet repented not of the works of their hands that they should not worship Devils c. brass nor stone and wood which neither can see nor hear nor walk They repented not though they were spared but worshipped Gods which cannot see not hear noâ— speak so brutish were they to be led away by stocks and stones I think the Papist Gods cannot doe it unlesse it be by couzenage yet such is their senselesnesse that though Gods fury be revealed from heaven against Papists such as worship false Gods yet are they so brutish that they will worship things which can neither hear nor see nor walk They that made them are like unto them and so are all they that worship them as brutish as the stocks themselves They have no heart to God but will follow after their Puppets and their Idols and such are they also that follow after their drunkennesse covetousnesse c. Who live in lasciviousness lusts excess of riot 1 Pet. 4.2 that run into all kind of excess and marvel that you do not so too They marvel that ye that fear God can live as ye do and speak evil of you that be good call such hypocrites dissemblers and I know not what nick-names This I say is a most woful condition it 's that dead blow When men are not sensible of mercies of judgments but run into all excesse of sin with greedinesse and this is a death begun in this life even while they are above ground But then comes another death God doth not intend sin shall grow to an infinite weight His Spirit shall not always strive with man but at length God comes and crops him off and now cometh the consummation of the death begun in this life Now cometh an accursed death 3. After thou hast lived an accursed life then cometh an accomplishment of curses First a cursed separation between body and soul and then of both from God for ever and that is the last payment This is that great death which the Apostle speaks of Who hath delivered us from that great death So terrible is that death This death is but the severing of the body from the soul This is but the Lords Harbinger the Lords Serjeant to lay his Mace on thee to bring thee out of this world into a place of everlasting misery from whence thou shalt never come till all be satisfied and that is never First Consider the nature of this death which though every man knoweth yet few lay to heart This death what doth it First It takes from thee all the things which thou spentst thy whole life in getting It robs thee of all the things thou ever hadst Thou hast taken paines to heap and treasure up goods for many years presently when this blow is given all is gone For honour and preferment it takes thee from that pleasure in idle company keeping it barrs thee of that Mark this is the first thing that death doth it takes not onely away a part of that thou hast but all it leaves thee quite naked as naked as when thou camest into the world Thou thoughtst it was thy happinesse to get this and that Death now begins to unbewitch thee thou wast bewitcht before when thou didst run after all worldly things thou wast deceived before and now it undeceives thee it makes thee see what a notorious fool thou wast it unbefools thee Thou hadst many plots and many projects but when thy breath is gone then all thy thoughts perish all thy plottings and projectings goe away with thy breath A strange thing to see a man with Job the richest man in the East and yet in the evening we say as poor as Job He hath nothing left him now Now though death takes not all things from thee yet it takes thee from them all all thy goods all thy books all thy wealth all thy friends thou mayst now bid farewel now adieu for ever never to see them again And that is the first thing 2. Now death rests not there but cometh to seize upon thy body It hath bereaved thee of all that thou possessedst of all thy outward things that 's taken away Now it comes to touch his person and see what then It toucheth him it rents his soul