Refreshing Streams Flowing from the Fullness of Christ, Part 3

Refreshing Streams Flowing from the Fullness of Christ · Part 3

p. 39Victory over DEATH, through CHRIST.

1 COR. 15.56, 57.

The ſting of death is ſin, and the ſtrength of ſin is the Law.

But thanks be to God, who giveth us the Victory through Jeſus Chriſt.

AS our perſeverance in the ſtate of grace, A peaceable death flows from the fulneſs of Chriſt.is a fruit of the Merit of Chriſt, ſo a peaceable death in the ſavour of God, and in the hope of glory, is a refreſhing ſtream flowing from the fulneſs of Jeſus Chriſt. The comfortable taſt of the fruits of the Croſs of Chriſt doth ſweeten the bitterneſs of death, as that tree did ſweeten the waters of Marah. Exod. 15.25.

In the words two points offer themſelves to our conſideration. 1. A twofold miſery, from which we are delivered: In the words two points.to wit the ſting of death, and the ſtrength of ſin. 2. 1The procurer of our deliverance: 2Thanks be to God who giveth us the victory through our Lord Jeſus Chriſt.

As for the one part of our miſery, In what ſenſe the Law is the ſtrength of ſin.the curſe and rigor of the Law, and how we are delivered from it, we ſpoke already in a Sermon on Act. 13.39. Only I would ſpeak one word or to clear how the Law, which forbiddeth ſin, and threatneth puniſhment to the ſinner, is ſaid to be the ſtrength of ſin: It is p. 40not to be underſtood ſo; as if the Law did ſtrengthen a man to, or in ſinning, for it prohibites ſin, and reveals wrath from heaven againſt all unrighteouſneſs and diſobedience; but the Law is called the ſtrength of ſin, becauſe a man unrenewed, before the time the Lord by grace rectifies his will and affections, doth from his own inbred corruption take occaſion at hearing of the Law, to enlarge his vaſt deſires toward all the ſins forbidden therein: It is not ſo much the forbidding of ſin, as ſin forbidden and heard of, that provoketh the ſinful appecite, Rom. 7.7, 8. Is the Law ſin, God forbid? Nay, I had not known ſin, but by the Law; but ſin taking occaſion by the commandment, wrought in me all manner of concup ſcence, for without the Law ſin was dead: Our inordinate concupiſcence, when it is once awaked by hearing of ſins forbidden, like a ſleeping Dog awaked, becomes more fierce to commit ſin; like thoſe whoſe appetite is depraved by that diſeaſe called Malacia or Pica, they long moſt after meats forbidden; for this reaſon Aquinas renders the word foreign Augmentum; Aquinas.as if the Law were the encreaſe and augmentation of ſin; becauſe by hearing the Law, the deſire of a man unrenewed is the more increaſed after ſin: Luther.Luthers ſimilitude is very appoſite to this purpoſe; as fire (ſaith he) in burnt lime-ſtone appeareth not, until ye caſt water on it, and then immediately it ſmoaketh; ſo the fire of concupiſcence which ſhould be quenched by the Law, is from mans own latent corruption provoked by the Law; There is no fault in the Law, but in mans diſtempered will, and appetite; As when a ſick patient longs after meat forbidden by the Phyſitian, there is no fault in the Phyſitian, but in the diſtempered appetite of the patient.

The other part of mans miſery through ſin, How ſin is a ſting.is the miſery of death; the ſting of death is ſin; As by the ſting of a venomous Serpent cometh an inflamation of the blood, 1together with a great torment and pain in the body, ſo by ſin, which is the ſting of that old Serpent, cometh pain and horror in the conſcience, and conſumption in the body, with diſſolution and death at laſt: 2And as the ſting is the only weapon of a Serpent, without which he can do no harm, ſo ſin only, ſpecially impenitency and unbelief, are the ſtrength and weapon of p. 41death, which make it both fearful and hurtful to the children of men.

Sin which is the ſting of the old Serpent, Sin brings death.when it came into the world, and was taſtened in our nature by a virtual conſent in our firſt parents, it brought death along with it. Rom. 5.12. By one man ſin entred into the world, and death by ſin. 1 Cor. 15.21. By man came death: By death, the wages of ſin, we underſtand both all the alterations in the body preceding our death, and alſo all the pains and evils that accompany death; Thus then by death we underſtand thoſe particular evils of miſery. 1. A ſubjection to the neceſſity of dying. 2. Alterations and ſickneſs in the body diſpoſing it for death. 3. Fear of death, 4. Pain in death. 5. The ſeparation of ſoul and body. 6. The curſe of death.

Firſt man by ſinning became ſubject to a neceſsity of dying: By death is underſtood, 1. The neceſſity of dying.Aſſoon as he ſinned, he became mortal; No ſooner ſin entred into his ſoul, but mortality and corruption immediately entred into his body; then the parcels of duſt that were bound together by the bond of innocency, were ſhaken looſe, and as a glaſs of ſand turned up, the body became mortal, and the life of man ſubject to a continual flux and decay; for after he had ſinned, and not till then, it was ſaid by the Lord of life unto him, Duſt thou art, and to duſt ſhalt thou return, Gen. 3.19. It may be truly ſaid of Adams body, that in the ſtate of innocency it was both Mortal and Immortal, in reſpect of a capacity indifferent to dye or live: and alſo it may be ſaid to have been neither mortal nor immortal in reſpect it was created free from a neceſſary ſubjection to dying, or an abſolute appointment of God to live for ever: It was the groſs error of Pelagius a patron of corrupt nature, and an enemy to free grace, Pelagius confuted.To affirm that Infants were not born in ſin, but that they had it only by imitation; when he was preſſed by force of argument taken from the death of Infants as a bitter fruit of original corruption in them, his anſwer was, that man would have dyed, though he had never ſinned, becauſe (ſaid he) man had a mortal body compoſed of contrary elementary qualities, which warring one againſt another, would have made alteration in the body, and in the end brought it to corruption and diſſolution; p. 42But for confutation of this error, we ſhould conſider, Firſt as God created Adam with power of free will to ſtand or fall, 1ſo he created him with a capacity to dye or not dye, according to the right uſe or abuſe of his free will. 2Next, as God did not create Adam with an inclination (though he was of a mutable condition) to ſin; for as an inclination to ſin, being the firſt ſtep of turning from God, is ſinful, and the moſt holy God is not the Author of ſin; ſo a ſubjection to the neceſſity of dying was not, before man ſubjected himſelf willingly to ſin; for our moſt juſt God, though by an act of ſoveraign power and dominion over his own creature, as the Potter over his veſſel, he might annihilate the ſame, yet would he not puniſh his innocent creature before it had ſinned, and was found guilty, and lyable to puniſhment. This was Abrahams argument for ſparing the innocent in Sodom, if there were any; Shall not (ſaid he) the Iudge of all the earth do right? Gen. 18.25.) As for the contrary Elementary qualities of heat, and cold, moyſtneſs and dryneſs created in the body; I anſwer, if man had perſiſted in his integrity, keeping an harmony with God and his will, then God would have kept theſe qualities in a right temper, and juſt ſymmetry amongſt themſelves, without deſtroying one another: As by an over-ruling providence he preſerved the Lyon and the Lamb, the Woolf and the Kid together in one Ark of Noah, without the deſtruction of the Lamb and Kid; as he reſtrained the Lyon from deſtroying the living Aſs, or the dead body of the Prophet, 1 King. 13. As he reſtrained the fire Dan. 3. in the exerciſe of it, that it did not ſo much as ſinge a hair of their heads, though at the ſame time he did not deſtroy the fire in the heat and nature of it; So the Lord would have preſerved thoſe elementary qualities in their nature and firſt act, though in their ſecond act and exerciſe he would have reſtrained them from deſtroying one another, if man had ſtood in integrity: And will not the Lord preſerve our glorified bodies in heaven in a condition of an immutable immortality and incorruption, though they will be raiſed (as is very probable) with the ſame Elementary qualities wherewith they were created in the ſtate of integrity?2. Weakneſs and ſickneſs.

Secondly as ſin brought on man a neceſſary ſubjection to p. 43death and diſſolution, ſo it brought alterations upon the body by weakneſs and ſickneſs: Thus David acknowledged in the time he was under ſome diſtemper in body. Pſal. 38.3. there is no reſt in my bones becauſe of my ſin; weakneſs and ſickneſs of the body is a conſequent of ſin; if man had continued in the ſtate of innocency, his labour & exerciſe in the body ſhould have been to him as a recreation with delight, and continued ſtrength in his Spirit, whereas it is ſince the fall with toyl in the body and faintneſs in the Spirit. Gen. 3.19. In the ſweat of thy face ſhalt thou eat thy bread. Mans fainting and wearineſs of Spirit in the labour of his calling do convince him guilty of original corruption, and preach unto him humiliation and repentance; as wearineſs, ſo ſickneſs in the body, is a fruit of ſin; It is a commotion and colliſion of thoſe humors in the body, which God reſtrained from breaking out one upon another, ſo long as man by ſin tranſgreſſed not the bounds ſet to him by God; but when man paſſed his bounds, then the humors of the body paſſed their bounds, and like an impetuous flood after the bulwark is removed, over-runs the whole body: Sin made way to this inundation, which in the eſtate of integrity was barred up in the body by the over-ruling providence of God, who ſhutteth up and openeth the barrs even of the great ocean at his own pleaſure.

Thirdly from ſin is that tormenting fear of death, 3 Tormenting fear of death.which keepeth the heart of miſerable man in ſtraitneſs and bondage. Heb. 2.15. Through the fear of death all their life time are ſubject to bondage: In which words a ſinner is compared to a Malefactor condemned, ſhut up in priſon, and under a continual fear of the execution of the ſentence: It is the Apoſtles alluſion alſo, Gal. 3.22. The Scripture hath ſhut up all under ſin; that is, it hath convinced all men of guiltineſs and of obligation to eternal death. Iob 18.14. Death is called the King of terrors; Heathens called it the moſt fearful of all fearful things: Caligula the fourth Roman Emperour, hid himſelf under a bed when he heard the noiſe of thunder; guiltineſs in the conſcience, is the worm that breeds this gnawing and tormenting fear of death. Cains guiltineſs made him fear every one that met him, would kill him: This fear of death until it be p. 44qualified and tempered by Faith in the Merit of the death of our Lord, doth exceedingly torment and diſquiet the heart of man; in the midſt of all his pleaſures even a glancing thought of death maketh his heart ſorrowful; Amidſt all his plenty he is like unto Damocles, who had not a heart to taſte the dainties on Dionyſius his table, for fear of the drawn ſword hanging over his head by an hair; in like manner the fear of death in his adverſity doth wonderfully diſquiet him; he taketh a very ſmall croſs, though it were but a ſore head, to be a beginning of his endleſs woes, to be a drop of that cloud of fierce wrath that is to be poured out upon him in vials at his death and judgement, and to be a Meſſenger ſent of God to arreſt him.

Fourthly, 4. Pain in dying.Pain in dying is alſo a bitter fruit of ſin; This bitterneſs and Antipathy betwixt the living man and death is a part of the wages of original ſin; It is true ſome wicked men may have little or no pain at their death. Pſal. 73.4. There are no bands in their death. But all that calmeneſs is but a ſhore Sun-ſhine before a ſtorm: the fearful tempeſt of Gods wrath abideth them; their day comes on apace, wherein their worm dyeth not, and their fire will not be quenched: The rich Glutton (no doubt) at his death had ſtore of all Lenitives that could give him any eaſe, whereas Lazarus had none. But that rich man afterward felt the pain to the uttermoſt; he got not a drop of cold water to refreſh him: The death of ſome wicked men is like thoſe Fiſhes going down with much facility through Jordan, till they once fall into the dead Sea, and there they die; ſo the wicked man is driven away in his wickedneſs, but the righteous hath hope in his death. Prov. 14.32.

Fifthly, 5. Separation of the ſoul and body.In the firſt death is implyed the diſſolution it ſelf, when the ſoul and body by their union making up one perſon, are ſeparated the one from the other; This actual ſeparation is alſo a puniſhment of ſin. Rom. 6.23. The wages of ſin is death. It is true Enoch and Elias were born in ſin, but had not this ſeparation of ſoul and body; yet it is certain, when they were tranſlated in the body to heaven, they were ſeparate from the ſociety of men living on the earth: they were changed from a ſtate of corruption, which was a ſeparation, not of the ſoul from the body, but of all corruption from the body, and of the p. 45remainders of ſin dwelling in both: Moreover God who is above all his penal Laws and Statutes, might according to his good pleaſure give an Indulgence and Immunity to his ſervants from that penal Ordinance of death, as he did grant unto David an Indulgence to eat of the Shew-bread, notwithſtanding there was a poſitive Statute to the contrary.

The ſixt and laſt evil of miſery implyed in death threatned againſt man before his fall, and deſerved by his fall, 6. The cu… of death.is the curſe of death, when it ſerve has a darke & dreadful paſſage into the ſecond d…a…h and outer darkneſs: This by the fall was deſerved by all; and herein ſtands the curſe of death, that not only it ſeparateth the ſoul and the body, but as Gods officer it openeth the priſon door, to the end the ſoul the prime malefactor may be firſt drawn forth, and put under the execution of wrath; and therefore the body which did ſecond the ſoul in obeying the luſts of the fleſh, is put to the ſuffering of eternal wrath at the day of reſurrection; Death to the rich Glutton was a dark trance carrying him into hell: As hell it ſelf and the bottomleſs pit are the wages of ſin deſerved by all, ſo is alſo the curſe of death in being a paſſage unto hell due unto all ſinners; for as the Malefactor deſerveth the execution of the ſentence of death; ſo in like manner to be carried in ſuch a way that leads to the place of execution.

This Doctrine ſerveth for our humiliation; Ʋſe. 1 ſeeing ſin is the cauſe, procuring death with all the alterations going before, Sin is matter of humiliation in all bodily diſtempers.the pain accompanying, and the deſtructions following it, It is our duty when ever any change ſeiſeth on the body, to humble our ſpirits before God, and to acknowledge the ſins of our ſouls; Remember the diſtemper of the ſoul brought on all the diſtempers and indiſpoſitions upon the body; There may be many new and ſtrange diſeaſes in this ſinful age, whereof it is hard for the moſt skilful Phyſitian to finde out and ſhew the true natural cauſe, but it is moſt eaſie to find out the true ſpiritual cauſe both of our new and old diſeaſes, which is the corruption of our inward man; as in the laſt and worſt of times, new and ſtrange ſins do abound, foretold 2 Tim. 3. which our Anceſtors and many honeſt Pagans having nothing but natures light, would have abhorred, and ſaid as Hazael, Am I a dead Dog to do p. 46ſuch things? ſo no wonder there be new diſeaſes inflicted juſtly by God as new puniſhments of new and uncouth tranſgreſſions. Therefore at what time ſoever thou findeſt any alteration in thy conſtitution bodily, humble thy ſelf in the ſight of God, acknowledge thy indwelling corruption, thy original and actual ſins: for our ſinful corruption is the peccant and malignant humor, from which proceed all the diſtempers and out-breakings in the body; It was Davids practiſe in the time of bodily ſickneſs, to be humbled for his ſins; and his greateſt deſire was to be healed of them; Pſal. 39.8. Deliver me from all my tranſgreſsions; and if all men ſhould make this humbling uſe of bodily indiſpoſition, how much more ſuch men in whom ſins have not only been a meritorious cauſe of their ſickneſs and weakneſs, but ſome particular ſins have been an active and efficient cauſe of their great diſtemper of body? as ſome perſons weakned through incontinency or intemperance do pine away in the puniſhment of their own iniquities; how ſhould ſuch be humbed before God, when they may read in great letters imprinted on their bodies their particular ſins? If any ſuch belong to God, they will pine away with grief of heart for their ſins; they never turn their bodies in the bed of ſickneſs, but their ſins return to their memory, and they cry with Ezechias, I am oppreſſed, 2. Seek earneſtly the health of thy ſoul.Lord undertake for me. 2. After thou haſt in time of ſickneſs humbled thy ſelf before God in acknowledging thy ſins, ſeek firſt and moſt earneſtly thy ſouls health; So did David in a time of ſickneſs, Pſal. 41.4. Heal my ſoul, for I have ſinned againſt thee: Our firſt and chief care ſhould be to have that which is moſt precious healed firſt; Men are more careful to heal Apoſtems in the noble parts, then ſcratches in the skin: to heal a wound in the face, then one in the back: No man is ſo ſenſleſs and ſoul-leſs as to deny that the ſoul is more noble and precious then the body; and therefore ſoul-health is moſt to be ſought after, and to be preſerved.

3. 3. Uſe lawful means to recover the body.Having acknowledged thy ſins, and ſought firſt ſoul-health and Remiſſion of ſins, thereafter in the name of God, uſe all lawful means for recovery of thy bodily health: To this effect thou mayeſt and ſhouldeſt uſe the help of the Phyſitian: his calling is the good Ordinance of God, but beware thou put p. 47thy truſt in the lawful means; for as ſmall means through Gods bleſſing giving vertue to them will do much good: ſo without it all conſultations, operations, and applications of the moſt probable means cannot profit thee in thy ſickneſs; Therefore in uſing lawful means though never ſo weak, be earneſt with God by prayer for a bleſſing: Beware on any terms to uſe unlawful means, as Ahaziah did, 2 King. 1. He conſulted with the Divel for recovering his health … ſuch means will not cure thee; or if they do, they may poſſibly cure thy body, but withal they give a deadly wound to thy ſoul; for it is certain the Divel doth more evil this way by healing then by inflicting diſeaſes: Thoſe who are called by the ignorant multitude good witches, do far more evil then thoſe who are called evil, becauſe the firſt do wound the ſouls of thoſe whoſe bodies they cure, by their conſulting and wicked compliance with ſuch unlawful means; and as the ſoul is far better then the body, ſo the deſtruction of the ſoul is wor…e then that of the body.

It ſerveth for inſtruction to teach us patience under ſickneſs and bodily indiſpoſitions: be patient O man, Ʋſe. 2 Learn and exerciſe patience in ſickneſs.the Lord doth thee no wrong; thy way and thy doings have procured thoſe things unto thee. Ier. 4.18. Wherefore doth a living man complain? a man for the puniſhment of his ſins. Lament. 3.39. It is a mercy thou art yet a living man, and haſt any time allowed to thee for thy repentance: at ſuch a time ſay thou with the Church. Micah 7.9. I will bear the indignation of the Lord, becauſe I have ſinned againſt him. It is true, the dear children of God in time of ſore and long continuing ſickneſs will have ſome paroxyſms and fits of impatience: Patient Iob curſed the day of his birth. Iob 3.1. Ionah was very impatient at the time he had pain in his head and faintneſs in his heart, Ionah 4 8, 9. good Ezechias had his own fit alſo, Iſa. 38.13. as a Lyon he will break all my bones. But ſuch fits abide not with them: They recollect themſelves, they mourn and chatter for their impatience, they pray for patience, & reſolve in the ſtrength of the Lord to ſubmit to his holy will for the meaſure of their ſickneſs both in the degree and endurance of it: Iob ſaith after the fit is gone, though he ſhould p. 48kill me, yet will I truſt in him. Iob 13.15. and Ezechias prayeth to God, and reſolveth on patience and ſubmiſſion for time coming. Iſa. 38.14.15. What ſhall I ſay? he hath both ſpoken unto me, and himſelf hath done it. Our heavenly Father ſpareth us in our fits of impatience, and beareth with us, as a tender-hearted Father beareth with his cankered childe in time of ſickneſs: he conſidereth wiſely, his ſick child ſpeaketh frowardly from a diſtemper in his body, and not from any diſaffection in his heart: Our wiſe Lord careth not for the flaſhes and flatterings of hypocrites and wicked men, when his heavy hand is upon them Pſal 78.38. They did flatter him with their mouth: then it may be God will get many fair words and large promiſes: Neither is he provoked to wrath by the ſudden fits and unadviſed out-breaking infirmities of his own dear children in time of heavy diſeaſes. Pſal. 103.13. Like as a Father pittieth his children, ſo the Lord pittieth them that fear him; The Spirit of God ſets before us the patience of Iob, Iam. 5.11. Ye have heard of the patience of Job: but there is not one word of his impatience; Our gracious God remembers and rewards for his Sons ſake the purpoſe of their will and the affection of their heart but he forgiveth and forgetteth their infirmities & imperfections: The child of God recovered out of his ſickneſs, calls to mind his own impatience, & the riches of Gods bounty in bearing with him, and pardoning him: this makes him to walk the more humbly with his God all his life time; this wonderfully engageth his heart towards God; As Patients recovered of a dangerous diſeaſe, ſhould be very thankful to the Phyſitian, who did diligently and kindly attend them, notwithſtanding their untowardneſs in the time: ſo the children of God that have been waited on in time of ſickneſs with much patience and loving kindneſs of their heavenly Father, when they look back to their recovery, both from bodily ſickneſs and ſoul diſtempers, Ʋſe. 3 they will cry out with David, Be moderate in the uſe of worldly thingsPſal. 116.12.13. What ſhall I render unto the Lord for all his benefits towards me? I will take the cup of ſalvation, and call upon the name of the Lord.

It ſerveth for admonition to put us in mind to be moderate p. 49and ſober in ſpirit in the uſe of things worldly; Man is ſubject to a neceſſity of dying, therefore ſet not your hearts too much upon thoſe things ye muſt ſometimes leave; 1 Cor. 7.31. Ʋſe the world as not abuſing it; we abuſe it, and it abuſeth and abaſeth us, when we make it Maſter of our affections; then make we the earth our heaven and happineſs; and by ſo doing the world draweth away the heart from true happineſs; The Apoſtle telleth us, the faſhion of this world paſſeth away like a Stage-play (as the word imports) within the ſpace of an 100. years (if the world endure ſo long) new Actors and Players will come upon the Stage; One generation goeth and another cometh; like ſome going to the common market, & others who have made either a good or evil bargain coming from it; you would think that Son fooliſh and evil-adviſed, who being ſent by his Father to travel for a ſhort time in a ſtrange countrey, ſhould marry there without his Fathers conſent, in a place which he muſt leave, and he knoweth not how ſoon his father may ſend for him, and reckon with him for miſdemeanors abroad; and ſhall we be ſo fooliſh and unadviſed as to eſpouſe our hearts to the world? For who can tell how ſoon the Lord may ſend his meſſenger death for us, and ſentence us with an eternal divorce, becauſe our hearts went a whoring from him after ſtrange lovers. 2. Be not proud of any thing enjoyed.Let us not be proud of any thing we enjoy in this preſent world; Thou canſt not tell how ſhort a time thou maiſt enjoy it; It is both vanity and folly to be proud of a borrowed cloak▪ thou canſt not tell, how ſoon it may be ſent for, and thou diveſted of it; The Romans of old did put a Sergeant in the triumphal Chariot to keep the triumphing Conqueror amidſt all his triumph within the bounds of moderation and ſobriety of ſpirit, by crying to him, Memento te eſſe mortalem, Remember thou art a mortal man: Philip of Macedon directed his Page every morning to call at his chamber door with this morning ſalutation, Memento mori. Remember death: Thoughts of mortality in the morning keeps our ſpirits ſober all day long: Tamberlane that great captain and conqueror cauſed a winding ſheet to be carried in his march before him: the diſplaying of deaths banner made him ſober minded amidſt all his warlike and p. 50victorious banners: it is well known ſome Jews of the greater and better ſort had their ſepulchers in their gardens, that in the midſt of their pleaſures they might be mindful of death: The thoughts of it were as water to their wine, for preſerving them from ſurfeit and drunkenneſs with worldly cares and pleaſures.

This doctrine ſerveth for exhortation: Ʋſe. 4 ſeeing ſin hath brought on man a neceſſary ſubjection unto death, Be preparing for our change.it is the wiſdom and duty of every perſon to be preparing for their change, this is a duty required both of young and old; The Preacher giveth the ſame counſel to young men, Eccleſ. 12.1. Remember thy Creator in the days of thy youth; and his reaſon is taken from deaths inſenſible, and yet moſt certain approach; becauſe the time is coming when the marrow of the back-bone which joyns all the members to the head, and one to another as a ſilver cord, will be looſed. The heart that is like a golden bowl, from which all the parts of the body drink in the vital ſpirits, will be broken: And the head that is like a wheel, eminent and conſpicuous above other members, as the wheel is above the ciſtern, it will be broken and laid in the duſt; Although thou be young, yet remember the day of death comes on apace; No ſooner begin we to live, but ſo ſoon begin we to die; Our life is in a continual flux and ſometime it will run out; The ſerious fore-thought of this change will be a mean to mortifie youthful luſts; This will make ſin die in thee, before thy ſelf die; and thy life will be moſt comfortable after thy dying to ſin; from thenceforth Chriſt liveth in thee. Gal. 2.20. and he comforteth and reviveth the heart where he dwelleth and liveth. Iſa. 57.15. If the young ſhould prepare for their change; what ſhould thoſe do who are of riper years, and by courſe of nature neerer to the end of their journey? ſhould not ſuch prepare for their removal, as Job did, Job. 14.14. All the days of my appointed time will I wait, Motives.till my change come: Conſider 1. The neceſſity of death is inevitable; 1it is appointed for all to die. Heb. 9.27. Nothing earthy can exempt thee, not thy riches: the rich Glutton died: Not thy honour: Kings are laid in the duſt: Not thy wiſdom; Solomon died; againſt it nor might nor p. 51ſtrength wil guard thee. Great Commanders have been arreſted and hurried to deaths priſon in the head of their armies: yea grace will not exempt thee; Abraham & the believing Patriarchs died. 2. Conſider the circumſtances of time, place, 2and manner are all moſt uncertain. One ſaid truly, we all come into the world one way, but we go out of it a thouſand divers ways: Therefore thou ſhouldſt be preparing at all times: for thou knoweſt not at what hour of the day or watch of the night, death may come upon thee as a thief: Did not death and deſtruction come upon the old world when they were moſt ſecure? Mat. 24.38. And upon the rich man at the time he had moſt reſt and plenty of proviſion for many days, Luke 12.18. Therefore number to thy ſelf not years, but days, and count every day as thy laſt day. Pſal. 90.12. So teach us to number our days, that we may apply our hearts unto wiſdom: and is not this a ſpecial point of wiſdom to foreſee, the plague, and hide our ſelves under the ſhadow of Chriſt and the merit of his death from the curſe of death? Prov. 22.3. A prudent man, foreſeeth the evil and hideth himſelf, but the ſimple paſs on and are puniſhed: yea the Heathen Poet could ſay, Think every day thy laſt day: in all places guard thy heart and be preparing for death, at home and abroad: thou mayſt go out of thy houſe in good health in the morning but return home ſick, and die before the evening. 2 King. 4.18. Old Eli went out in good health in the morning, but dyed before the evening, 1 Sam 4.18.How to prepare for death.

Object. But how ſhall I be prepared for death. Anſw. 1. Labour for repentance and reconciliation with God: 1be reconciled with thine adverſary while thou art in the way. Mat. 5. which place Auguſtin applieth to this ſame purpoſe: Auguſtinefor if thou dyeſt in thy impenitency, having God thy adverſary, conſider in time what will be thy fear and confuſion in the day of thy appearing before his tribunal: Sin unrepented of is the ſting, whereby the firſt death woundeth a dying man with an incurable wound unto eternal death: As the ſting of of the Scorpion inflameth and tormenteth the whole man that is ſtung, ſo known ſins unrepented of, put ſoul and body in a flame of unquenchable fire: thus it was with that miſerable rich man, Luke 16.24. Delay not thy repentance and the p. 52ſeeking of thy remiſſion till thou art on thy death bed: would ye not think that malefactor a careleſs fool, and unnatural to himſelf, who ſhould delay to ſeek his remiſſion unto the very day he were taken out of priſon to the place of execution? though God hath promiſed mercy to him that repenteth, yet hath he not promiſed repentance to him that delayeth: The ſluggard foldeth his hands, and ſaith yet a little ſleep, a little ſlumber, and his poverty cometh as an armed man: he cannot reſiſt it. Prov. 24.34. ſo it is with a careleſs Profeſſor, who ſleepeth over his days, and hath not a thought of death, till it be at door: then doth it ſurprize him as an enemy armed with the dart and ſting of ſin unrepented of, and ſuch a man not guarded by the ſhield of faith into the righteouſneſs of Jeſus Chriſt, is confounded and overcome as a naked ſouldier with fear at the very ſight of death: Such debtors who delay to think on their debts, and in time to ſpeak for favour with their creditors, when the term of reckoning and payment comes, they are confounded with ſhame and fear: therefore delay not, but in time confeſs thy debts unto God, ſeek thy diſcharge and acquittance in the blood of Chriſt, who is the ſurety of the new Covenant. Labour by faith in the charter and Covenant of grace for a ſight of that great ſalvation purchaſed by the death of Jeſus, that at thy death with old Simeon thou mayſt ſay and ſing that Swan-like ſong, 2Mine eyes have ſeen thy ſalvation: now letteſt thou thy ſervant depart in peace. Luke 2.29. 2. As thou wouldſt be well prepared for death, Labour to keep a good conſcience in thy life-time: This is the cheſt wherein thy remiſſion and peace is kept: a man of good conſcience, in all things willing to live honeſtly, as the Apoſtle deſcribes, Heb. 13.18. he liveth aad dieth in peace: It was Hezekiah his great comfort in his ſickneſs and apprehenſion of death 2 Kings 20 3. I have walked before thee in truth, and with a perfect heart; It was Pauls comfort, 2 Tim. 4.7, 8. I have fought a good fight, henceforth is laid up for me a crown of righteouſneſs. A good conſcience is a continual feaſt, it hath the ſweeteſt reliſh at death: when a man at that time is become like old Barzillai through age and debility. 2 Sam. 19.35. his ſenſes of ſeeing, taſting and hearing fail him, yet p. 53even at that time the reliſh of a good conſcience will moſt refreſh him. 3. 3Be thou prepared as the wiſe virgins were to meet the bridegroom, not only with light in their lamps (as the fooliſh virgins were alſo) but with oyl in their veſſels; Not only muſt thou have the light of a fair profeſſion before the world, but alſo thou muſt have in thy heart the oyl of charity toward God and man; If thou have love toward God and his holy commandments and love unfained toward thy neighbour, but ſpecially toward thoſe in whom thou ſeeſt moſt of the image of God, then art thou prepared for death, and life eternal is prepared for thee. 1 Cor. 2.9. Eye hath not ſeen, ear hath not heard, neither can it enter into the heart of man to conceive, what God hath prepared for them that love him. And 1 Joh. 3.14. By this we know that we have paſſed from death to life, becauſe we love the Brethren: but thou who hateſt thy neighbour, art filled with bitterneſs and deſire of revenge, and wilt not commit thy cauſe to him who judgeth righteouſly: thou art not yet prepared for death, ſo long as thou art in the gall of bitterneſs; for he that loveth not his brother, abideth in death, 1 Joh. 3.15. That rigid and mercileſs ſervant who had no pity on his fellow ſervant, was caſt into priſon: So (ſaith our Lord) our heavenly father will do unto us, if we from our hearts forgive not every one his brother their treſpaſſes. Mat. 18.33.4. 4We ſhould be prepared as good and faithful ſervants, waiting for the return of their abſent Lord. Luke 12.36. Having their loyns girded, and watching. In thoſe Eaſtern countreys, the ſervants for their better expediting buſineſs at home, or their Journeys abroad did gird up their long cloaths, that they ſhould not entangle their feet and retard them in their courſe. The Apoſtle Eph. 6. ſpeaketh of the girdle of truth and ſincerity when our affections are taken off from things earthly, truſſed up, united together, and ſet on God; when our heart is in heaven where our treaſure is: Then and not till then is a man prepared for death. When his minde is heavenly, and his affections are not trailing on the things of the earth, like long garments licking up the duſt: for a worldly minded man is not yet prepared for death: A man that ſpendeth all his time and care upon repairing the houſe where he dwelleth for the preſent, but p. 54ſpeaketh not for another houſe, nor ſendeth away any of his furniture to it: will ye ſay ſuch a man hath any mind to remove? ſo a worldly-minded man that ſpendeth his time and ſtrength of ſpirit upon this preſent world, who ſpeaketh not to God in time by prayer for that eternal houſe in heaven, that ſendeth not his heart before him as a part of his heavenly furniture, ſuch a man is not prepared for removal out of this world; Therefore let us obey our Lords warning, Luke 21.34. Let not your hearts be oppreſſed with ſurfeiting or drunkenneſs, and with the cares of this life, and ſo that day come upon you unawares; A heart fixed on the world is taken away unwillingly: at death the worldly man who had his full heaven in a full barn, his ſoul was taken from him, Luke 12.20. The worldly-minded man, unleſs he repent and become heavenly-minded, doth in ſome reſpect die a violent death: he doth not as our Lord did, commit his ſpirit into the hands of his Father, but his ſoul is taken from him againſt his will; he is drawn forth as a Malefactor from the priſon of his earthly houſe to the place of execution; But the ſpiritual man, that hath his heart drawn off the world, and ſet on God, he hath his ſoul ready in his hand to put it over into Gods hand; he knoweth whom he hath believed, and that his faithful creator will keep the good thing committed to him againſt that day; As thou muſt gird up thy loyns, ſo thou muſt watch, for thou knoweſt not how ſoon thy Lord may ſend his meſſenger for thee; Watch over thy heart that it depart not from the living God by unbelief, nor be drawn away by thy inordinate concupiſcence and unruly affections; watch over thy ways that thou maiſt be found in thy Lords ways, walking in his holy commandments; bleſſed is the man, whom his Maſter when he cometh, ſindeth ſo doing; as thou watcheſt over thy own heart and ways, ſo watch and long after the coming of the Lord Jeſus Chriſt and this longing for death out of a love to be with him, is a ſure evidence of a ſoul well prepared for death. 2 Tim. 4.8. The Lord will give a Crown of righteouſneſs, not to me only, but to them alſo who love his appearing. To him with the Father and holy Ghoſt be all praiſe. Amen:

Having ſpoken of the ſting of death, we proceed to ſpeak p. 55the cure, and of our deliverance from it, Of the cure of death.The Author of our deliverance and victory is the Lord Ieſus Chriſt, the Captain of our ſalvation. The Apoſtle compareth death to a conquering and prevailing enemy, which by its ſting and weapon woundeth many with a mortal and incurable wound, becauſe ſuch men as live to ſin, and die in their guiltineſs, go down by the firſt death to the ſecond, into that bottomleſs pit, out of which there is no redemption.

Jeſus Chriſt our Lord by the merit of his death alone hath overcome death, Doct. Chriſt only hath overcome death for all that believe in him.and of a bitter enemy hath made death a comfortable friend to all who believe in him; for by him alone we get victory over death. That we may underſtand this point the better, we ſhould conſider, in what reſpect Chriſt hath delivered us from death; he hath not delivered us from our obligation and ſubjection to the neceſſity of dying, for we ſee believers dye as well as unbelievers; Neither hath he delivered us from being ſubject to ſickneſſes and alterations going before death; David complains, the pains of hell got hold upon him, Pſal. 116.3. that is, extream pains in his body, and anxiety in his ſpirit; Neither hath our Lord delivered from pain at the hour of death, nor from the ſeparation of ſoul and body by death; But our Lord hath overcome death in theſe reſpects. 1. In reſpect of 1. The ſting of death.In reſpect of the ſting of death; he hath taken away our ſins; and as an enemy is overcome when his deadly weapon is taken out of his hand, ſo our Lord overcame death by taking away ſin on his croſs; for ſin is the ſting of death. Hoſ. 13.14. O Death, I will be thy plagues. This the Apoſtle cites, 1 Cor. 15.54. The Captain of our ſalvation upon the croſs, as in an open and pitched battel did ſpoyl principalities and powers, Col. 2.15. One of theſe powers armed againſt us was death; he took away our ſins on the croſs, and ſo ſpoyled death of his weapon, as a valiant Conquerour takes away the weapons from a ſubdued enemy. 2. 2. The fear of death.Jeſus Chriſt our Lord hath freed us from the fear of death. Heb. 2.15. he was partaker of fleſh and blood (he took upon him our nature) that he might deliver them who through the fear of death were all their life time ſubject to bondage; Our Lord by taking away our ſins, the ſting and weapon p. 56of death, doth deliver us from the fear of death; for that which maketh an enemy fearful, is his deadly weapon; It is true, ſometimes men may fear even a naked enemy, but they have no cauſe, ſeeing he cannot harm them ſo ſome of Gods dear children at a time may exceed in the fear of death, but they have no ſuch cauſe of fear: neither would they be ſo afraid, 3. The curſe of death.if they were ſtrong in the faith of Jeſus Chriſt, who hath diſarmed death. 3. Our Lord hath delivered us from the curſe of death, that to us the firſt death is not a dreadful paſſage to the ſecond; Ioh. 3.16. God ſo loved the world, that he gave his only begotten Son, that whoſoever believeth in him, ſhould not periſh, but have eternal life. Rev. 14.13. Bleſſed are they that die in the Lord, that henceforth they may reſt from their labours. As for weakneſs, ſickneſs, pain, and alterations in the body, though our Lord hath not delivered us from them, yet by the merit of his death, and the grace of his Spirit, he ſanctifieth them to us, and in a gracious providence turneth them to a good and ſpiritual uſe: Our Lords death is like to that ſalt that purged and ſweetned the naughty waters of Jericho 2 Kings 2.21. and like the meal caſt into the pot, wherein was the bitter herb: 2 Kings 4.41. The death of our Lord hath taken wrath and the curſe from out of all our afflictions, and maketh them uſeful and profitable unto us. Our Lord in a gracious diſpenſation turneth the bodily ſickneſs of his own children into a ſpiritual medicine for purging an humorous and diſtempered ſoul: for bringing down the tympany and ſwelling pride of the heart: ſuch as glory and boaſt in the beauty or ſtrength of the body, do ſee in time of ſickneſs the weakneſs and vileneſs of the body, and ſo being humbled, learn to glory onelyonly in the Lord, and in the beauty of his grace in the inward man. A ſanctified ſickneſs purgeth out of the heart covetouſneſs (the hearts Dropſie) thirſting for more of this preſent world, when the ſick man ſeeth the emptineſs of things worldly which cannot give him any eaſe in the time of his greateſt need; A ſanctified ſickneſs purgeth out unruly luſts, which are as a burning feaver to the ſoul; ſickneſs takes down the body, and grace ſanctifying it, turns it into a temple to the holy Ghoſt. The p. 57wiſe Maſter-builder uſeth ſickneſs as a ſharp edged tool for poliſhing the body for the inhabitation of the Spirit, that it may be a temple prepared: In like manner our wiſe and merciful Lord, though he deliver not his own children from death, yet he maketh their death to be of ſingular good uſe to them: It is a putting off of corruption, that they may be clothed upon with incorruption: The death of wicked men, dying in their guiltineſs, is like unto a thiefs putting off his cloaths, to the end he may be ſcourged: but the death of the godly is like unto a childs putting off the old garment, that he may put on the new, that is incorruptible, and will not fade, but ever have a beautiful luſtre: It is for this their ſoul doth groan and long 2 Cor. 5.2. In this we groan, earneſtly deſiring to be clothed upon with our houſe, which is from heaven. 4. The dominon of death.As for deaths dominion and power over our bodies in the grave, our Lord did take it alſo away by the merit of his death, and declared his victory over, and our deliverance from it, by raiſing his own body, and by looſing the bonds of death: when our Lord awoke from death, and ſtretched out the ſtrength of his Godhead like Sampſon, he broke aſunder thoſe bonds as cords of flax. Our deliverance from the grave will be fully manifeſted in the day of the glorious reſurrection of our bodies

Object. Object. But is not the puniſhment of ſin as well as the fault taken away in our Juſtification by the blood of Jeſus? how comes it to paſs that the children of God notwithſtanding the forgiveneſs of their ſins, are yet puniſhed by temporal death?

Anſw. I anſwer, Anſwer. Death is not inflicted on Believers in wrath.that death temporal is formally and properly a puniſhment. when it is inflicted by God as a Judge in his wrath▪ and when it is a door and paſſage to the ſecond death, and to a perpetual ſeparation from the face of God: But the death of the godly is not inflicted by God in wrath, for theſe reaſons.

1. Becauſe in the remiſſion of their ſins and reconciliation with God in their juſtification, all wrath is taken away: God forgiveth and forgetteth their ſins. Iſa. 43.25. I blot out thy tranſgreſſions for my own names ſake, and will not p. 58remember thy ſins; But where wrath remaineth, ſin is not forgotten.

2. 2That which is ſent and turned by God into a bleſſing is not inflicted in wrath but death is turned into a bleſsing to the children of God. Rev. 14.13. it is a paſſage unto their eternal reſt in their countrey that is above: It is as a ſpeedy paſſage by ſea to a traveller returning home to his Fathers houſe.

3. 3That which which is precious in the eyes of the Lord, is not inflicted in wrath for precious things are teſtimonies of love, and not evidences of wrath: but the death of the Saints is precious in the eyes of God. Pſal. 116.15. Next I anſwer, death to the godly is not a door of fear and condemnation, but of hope and ſalvation, Rom 8.1. There is no condemnation to them who are in Chriſt Jeſus; There may be in a great Princes houſe a common door and gate, at which Malefactors do enter, and go down into the dark dungeon, at which alſo the children may enter and go up to the rooms above that are full of light; The door is one and the ſame, but the uſe of it is far diverſe in the reſpect to the one and the other; So diſſolution at death is common both to the godly and wicked: but the relation that death hath to them is diverſe: to the one it is a paſſage for glory and to the other for eternal pain; from whence it appeareth; that the puniſhment ſtandeth not ſo much in the diſſolution of the perſon, which is common both to the godly and wicked; As in that ordination of the firſt death to be a paſſage unto eternal death, which in Gods purpoſe is ordained and in juſtice executed on the wicked It is true death wil be bitter in the pains of it even to the godly, but this bitterneſs of death is not properly a puniſhment to the godly: as a bitter potion given out of the hand of a loving father to his weak child is not given as a puniſhment, but as a medicine, that though it be painful for a time, yet he may have ſtronger health in time to come So after the bitterneſs of death is paſſed, the children of God get confirmed health and ſalvation in the kingdom of heaven.

Object. Object. But hath not Chriſt by dying once, fully ſatisfied p. 59for us? how is it then, that Believers are not freed from that debt of death, for the which their ſurety hath given ſatisfaction?

Anſw. I anſwer, true it is, Our Lord died, Anſw. Believers dy not to ſatiſfie divine juſtice.that by his death he might ſatisfie divine juſtice fully; but to this end we dy not, that we may ſatisfie divine juſtice: for a finite creature cannot ſatisfie infinite juſtice: yea the wicked in hell do not by their ſufferings fully ſatisfie; they will be ever in ſatisfying, but never able to make out the ſatisfaction: The end of the death of the Godly is not (as was the end of Chriſts death) to ſatisfie the juſtice of God as a Judge, but to ſubject themſelves to his fatherly pleaſure and wiſdom, that by death they may be purged from the droſs of inbred corruption, and thus enter into the glory and Joy of their father, for corruption cannot inherit incorruption; did not our Lord fulfill all righteouſneſs for us in his active obedience? and yet we ſtand obliged to the mandatory power of the Law: as we have endeavoured to prove elſewhere, in Serm. 4. on Ezek. 36 6.27. though we be not bound to obey the Law for the ſame end our Lord obeyed it, to wit, for our juſtification, yet we are bound thereto for this end that by our obedience we may teſtifie our thankfulneſs to the Lord our creator and redeemer: likewiſe in our Lords paſsive obedience, his end was to ſatisfie for our guiltineſs and obligation to puniſhment but a ſpecial end in all our ſufferings, is that we may be conformable to the Lord our head. Rom 8.29. not by ſatisfying with him, but by our patient ſubmiſsion to the will of our heavenly father, like as our Lord in all things ſubmitted to the will of his father.

Object. Object. But many of the dear children of God are not freed from the fear of death: as David and Ezechias had their own fears in a large meaſure. Pſal. 116. Iſa. 38. How then ſay ye that Chriſt hath delivered us from the fear of death?

Anſw. Anſw. Believers have a natural fear of death.I anſwer, it is no wonder the godly have a natural fear, becauſe they have, as all creatures, a natural deſire of ſelf-preſervation; and this natural fear being concreated with man in the ſtate of integrity, was not ſinful.

p. 60But ſometime this natural fear exceeds in the godly, when faith and hope is weak: This exceſs of natural fear is in them a ſinful infirmity, not to be defended by any, but to be pitied by others, and mourned for by themſelves, and prayed againſt by all: weakneſs of faith at ſuch times makes their fears great and ſtrong; when the children of God have deep apprehenſions of death, and but weak apprehenſions of Ieſus Chriſt, and of eternal life by him then is their eye fixed on the bitter potion, which breeds aſtoniſhment, until the time they gather their thoughts, and by faith and hope look to that eternal health which will follow upon this bitter potion. Our Lord ſaid to Peter, Mat. 14 Why art thou ſo fearful, O thou of little faith? little faith makes much fear: but a vigorous faith into Gods ſpecial preſence, though it do not altogether expel, yet will it moderate and regulate our natural fear of death. Pſal. 23.4. Though I walk through the valley of the ſhadow of death, I will fear no evil, for thou art with me, thy rod and thy ſtaff comfort me: They are as children in their loving Fathers hand, and fear not to paſs through that dark trance to their eternal Manſions of light and glory.

This doctrine ſerves to rouſe & raiſe our hearts unto the duty of Thankfulneſs: Ʋſe 1 Be thankful for victory over death.Thanks be to God who giveth us the victory through our Lord Jeſus Chriſt. How ſhould we bleſs our God for ſending his wel-beloved ſon into the world, to deliver us from all our enemies, and from this awful enemy death, that aſſaileth us in our loweſt condition! The damoſels of Jeruſalem praiſed David, who had ſlain his ten thouſands: how then is Davids Lord and ours to be praiſed, who hath overcome innumerable thouſands at death in the behalf of his elect and redeemed ones? As Sampſon killed many at his death, ſo the Captain of our ſalvation in his loweſt condition ſubdued our enemies in their greateſt ſtrength: for the weakneſs of God is ſtronger then men. 1 Cor. 1.25 Then was our Lord ſtrongeſt in the might of his power, when he appeared weakeſt in his outward condition: by his croſs he triumphed, by the ſhame he endured, he overcame that perpetual ſhame and confuſion we had deſerved: by his pains he ſaved us from eternal pains: and by his death he was the death and plague p. 61of our death: how then ſhould we love this Lord who hath delivered our ſouls from the ſting and curſe of death, our eyes from perpetual tears, and our feet from falling into that bottomleſs gulph, out of which there is no returning? Amongſt the Heathen, in whoſe hearts were engraven by the finger of nature ſome dim lines of the law of gratitude, If any man in time of battel had reſcued and ſaved a Roman Citizen, he was adorned with a new oaken crown or garland, and highly praiſed: how then ſhould we, for whom, and before whom Chriſt was, and is crucified, praiſe him, who reſcueth us from the power of death and prevents us with mercy that we are not ſent from death into hell? The people of Iſrael did ſing the high praiſes of the Lord for dividing the red ſea, for bringing them through it, and for his mighty power and mercy in bringing them through Jordan to their promiſed reſt: how then ſhould we praiſe our Lord, who in his infinite power, unſearchable wiſdom, and rich mercy, hath made a way for us through the deep of his ſufferings into that heavenly reſt? as at the Prieſts entering the river Jordan, Ioſh. 4. it divided and gave way to the people of God to paſs over: ſo our great high Prieſt by going down to death, hath made a way for us through it unto eternal life: therefore from a deep ſenſe of that which our Lord hath done already for us, and in hope of that happineſs before us, hid with Chriſt in God, Let us bear a part in that new ſong, Rev. 5.13. Bleſſing, glory, honor, and power be unto him that ſitteth upon the throne, and unto the Lamb for ever, and ever.

It ſerveth for admonition: Ʋſe 2 Submit to the diſpoſals of God in ſickneſs, death.ſeeing our Lord Jeſus Chriſt by his death ſanctifieth our death, and all our bodily indiſpoſitions, by making them work for our good, and this alſo is a part of his victory; it is our duty in weakneſs and ſickneſs to ſubmit unto the wiſe & gracious diſpenſation of God, for doing whereof I propoſe theſe enſuing motives. 1. Motives. 1.Becauſe in the ſickneſs of the children of God his wiſdom is made manifeſt, ordering the ſickneſs of their bodies for the healing of their ſouls. Rom 8.28. All things work together for good to them that love him; their ſickneſs is Gods medicine, and hath an operation on their ſouls for their good, what ever be the p. 62end of it; if the child of God recover, his ſickneſs bringeth forth the peaceable fruit of righteouſneſs: Heb. 12.11. that is to ſay, a near and cloſer conformity to the will of God, the ſupreme Law of all righteouſneſs, which righteouſneſs and endeavour of conformity to the will of God bringeth forth peace of conſcience as a ſweet and pleaſant fruit; But if the ſickneſs be unto death, it bringeth forth the incorruptible fruits of eternal life. Therefore in time of ſickneſs ſubmit wholly to his moſt wiſe and holy will: Our Lord ſaid to Peter, Joh. 13. What I do, thou knoweſt not now, but thou ſhalt know: ſo in the time of thy ſickneſs, wherein the Lord purgeth thy ſoul, thou knoweſt not what thy Lord is doing, but afterward thou ſhalt know: Though the manner of his operation be a great myſterie and ſecret, yet the work brought forth in thy ſoul and converſation ſhall be manifeſt: Though ſickneſs be like a medicine, ſharp and bitter in the operation, yet it proveth very profitable in the ſouls health that followeth upon it: ſhall we take bitter potions upon the word of a man, a skilful Phyſitian, for the healing of our bodies, and ſhall we not accept ſickneſs as a Medicine out of the hands of our wiſe God and loving Father for healing our ſouls? he is faithful, and hath promiſed that our afflictions, though grievous for the preſent, ſhall bring forth the peaceable fruit of righteouſneſs, Heb. 12.11. If we endure trials, we ſhall receive the Crown of life, Iam. 1.12. Some in Gods preventing mercy have been drawn to God by their ſickneſs: as that Palſie-man, Mar. 2. and that haemoriſh woman: The great Phyſitian at one time healed both their ſouls and their bodies: according to that of Iſa. 48.10. I have choſen thee in the furnace of affliction, he refines his own children as Gold, maketh them veſſels of honour, and ſetteth his Image and ſuperſcription upon them in the legible characters of true holineſs and righteouſneſs. 2. Becauſe he maketh his loving kindneſs and indulgency manifeſt to his own children in time of their ſickneſs: do they not under long and lingering diſeaſes now and then feel ſome ſparks of his love warming and cheriſhing their hearts, and his ſenſible ſtrength in the inward man upholding them under the burthen of a ſick body? Theſe p. 63glances of his countenance and favour, are as cordials to keep their hearts from fainting: Thus did the Lord viſit his ſervant David. Pſa. 31.7. Thou haſt conſidered my trouble, thou haſt viſited my ſoul in adverſities, and Paul 2 Cor. 1.4. He comforteth us in all our tribulation.

3. Submit to his will in ſickneſs; 3and conſider with thy ſelf the Lords preventing mercy in preſerving thee at ſuch a time from many ſins, whereinto thou mighteſt have fallen if thou hadſt enioyed health and liberty to go up and down a world full of ſnares; Therefore if thou be yong, and under weakneſs, and a daily decay of bodily ſtrength, adore the deep wiſdom, and rich love of thy Lord, who keepeth thee in durance as a priſoner of hope; A father that keepeth within doors his diſtempered and diſtracted child without liberty to go abroad, doth it not as an act of rigor and unkindneſs, but out of much wiſdom and love, fearing he ſhould abuſe his liberty, and throw himſelf away into dangers; ſo thy heavenly father by ſickneſs puts a reſtraint upon thee, not out of hatred, but out of much love; It is far better to ſuffer affliction in a weak and ſickly body, then to act ſin in a ſtrong and healthful body; It is much better to have the ſtrength of grace made manifeſt in thy weak body, then to have a weak and unruly ſpirit in a ſtrong body; It is much better to be under a ſickly and ſuffering condition, then to be like thoſe yong widows rambling up and down in their licentious health: ſuch are not only ſoul-ſick, but dead while they live in that baſe element of noyſome luſts. 1 Tim. 5.6. but the children of God living to him in their ſickneſs, have healthful ſouls in ſick bodyes: they have freedom of ſpirit under bodily reſtraint.

It ſerveth for a ground of comfort and encouragement to the children of God againſt the fear of death; Ʋſe. 3 Comforts againſt the fear of death.and for the better eſtabliſhing of our hearts, I propound theſe conſideraons

1 Conſider, Death is a naked and ſpoyled enemy, Our Lord hath taken the ſting from it, ſo that it cannot harm thee: It is true the dear children of God have their own fits of natural fear, when they look to deaths pale and gaſtly face, but p. 64when in their ſecond and better thoughts, they conſider death hath no power nor weapon wherewith to hurt them, this doth raiſe and comfort their drooping ſpirits; and upon this account I may ſay to the child of God, as the two faithful ſpies ſaid to the Children of Iſrael, affrighted with apprehenſions of ſtrong and mighty enemies in the way unto their promiſed reſt, Num. 14.9 Their defence is departed from them, and the Lord is with us, fear them not.

2. 2Conſider, Thy Lord and Captain of ſalvation is with thee at thy death; and will lead thee through that dark trance: This was Davids comfort, Pſal. 23 4. I will not fear, although I walk through the valley of the ſhadow of death, becauſe the Lord is with me: This valley is like that of Achor to the child of God, a door of hope. Hoſ. 2.15. As the children of Iſrael were much encouraged and comforted by the firſt taſts of plenty in Achor at their entrance into the promiſed land: ſo the children of God at their entring into the valley of death, and border of eternity, receive of the firſt fruits of eternal life, peace in their conſciences, and joy of the holy Ghoſt in their hearts; by faith and hope they ſee ſome light before them at the further end of this dark valley, like a light on the ſhoar, towards which their will doth ſteer the courſe of their affections; Pſal. 48.14. He will be our guide even unto death; Think not thy God who hath been thy guide through the wilderneſs, will leave thee when thou comeſt to Jordan, and to the border; Thou art both unthankful and unbelieving to entertain ſuch unkind thoughts of thy kinde God, upon whom thou haſt been caſt from the womb: make better uſe of tried love, then to diſtruſt him in the end of the day, who hath been with thee ſince the morning of thy life: but rather learn, as David, to make good uſe of former kindneſs: firſt to praiſe him, Pſal 71.6. By thee have I been holden up from the womb, my praiſe ſhall be continually of thee: Next to hope and confide in him. verſ. 14.16. I will hope continually, I will go in the ſtrength of the Lord God: And laſt, to pray to him for continuing his loving kindneſs, ver. 17, 18. O God thou haſt taught me from my youth; Now alſo when I am old and grayheaded, O God, forſake me not.

p. 653. Conſider thy union with Chriſt. 3This is a main ground of comfort at death: he is the ſaviour of his body, all his members will be brought where himſelf their head is, he will be compleat in his body: he will not want the weakeſt or pooreſt believer, that did on earth cleave to him with purpoſe of heart.

4. Conſider he prayed for thee, 4that thou mighteſt be where he is: Joh. 17.24. Father I will that they alſo whom thou haſt given me, be with me; and he prayed alſo that the father would keep them in his name and power by the way, until they came unto the end of their faith, the ſalvation of their ſouls: Thou who in thy ſick bed prayeſt for the ſame thing our Lord ſought in prayer for thee, and before thee, thou mayſt be aſſured to be heard, when thy prayer is founded on his merit, and on the efficacy and example of his prayer.

5. Conſider the godly man is a great gainer by death; 5It is beſt to be with Chriſt, Phil. 3.23. The man who liveth to Chriſt, and dieth in Chriſt, doth not looſe the good things of this world, but exchangeth them for far better: A man returning from a ſtrange and poor countrey to his own home, and in place of baſe mettal which he leaves behind him, receiving a bill of exchange to be anſwered in gold, and ten thouſand for one, that man looſeth nothing by leaving that poor countrey and baſe coyn, but gaineth much: ſo the believer at death upon the account of Gods true and faithful promiſe made to him in place of empty and periſhing riches, receiveth in heaven ſolid and durable riches, in place of honour worldly, that is like the inconſtant wind, he gets his adoption manifeſted to him, when he is put in poſſeſſion of eternal glory: when he is made a ſure pillar in that new Jeruſalem, whereupon holineſs and glory is engraven with indeleble characters. The new Jeruſalem is wholly founded upon Jaſper ſtones. Rev. 21.19. All ſuch precious things ſo much eſteemed in this world, are far below our contentment and happineſs in heaven, as the foundation of a houſe is far below the pleniſhing and precious furniture of it: God himſelf, infinite in greatneſs, goodneſs, beauty, and all perfection, will repleniſh our houſe there with his own preſence, wherein is fulneſs of joy p. 66and pleaſures for ever. Pſal. 16.11. Compare I pray you our happy being with Chriſt after death, and our being in the miſeries of this life: Then canſt thou not but aſſent to that of Paul. It is beſt to be diſſolved and to be with Chriſt; at the beſt here we are but Pilgrims: and is it not beſt for a Pilgrim to be at home in his fathers houſe? we may and ſhould as Pilgrims reſolve for hard and unkindly entertainment in this ſtrange world: yea, entertain a pilgrim never ſo well, yet his heart is homeward; ſo though the child of God were every way in a proſperous condition here on earth, yet his heavenly mind is far above thoſe empty husks, & his heart is in heaven: here not only are we in a courſe of pilgrimage, being abſent in the body from the Lord, but alſo in a daily warfare, not only againſt fleſh and blood, but againſt principalities and powers, againſt Satan, the world, & our own rebellious corruption, by which, as a domeſtick traitor Satan and the world do deceive, aſſail, and overcome us now and then in the hour of temptation; we get reſt in time of our life from divers temptations, which Satan as a crafty fowler uſeth thereby, as ſo many calls and whiſtlings to allure into his Net divers kinds of ſilly fools; in our yonger years we are tempted to untowardneſs and frowardneſs: in riper years to riot and ſenſuality; after that to pride and ambition, and in our declining age to covetouſneſs and worldly mindedneſs. To have our hearts even then fixed in the world, when one of our feet is already in the grave: a moſt untimely temptation, and yet prevails with too many; Is it not therefore beſt to be diſſolved and to be with Chriſt? There and then will be perfect peace, and freedom from this body of ſin, and inordinate concupiſcence, which like a troubled ſea raiſed up with the winds of temptations, doth caſt up mire and dirt: but in heaven with Chriſt our Lord there is a perpetual calm; all the ſtormy winds are in the inferior region of the air: ſo all the winds of temptations, are here below; but none there where our Sun of righteouſneſs ſhineth for ever. Man here is ſubject to one croſs after another, like Paul, no ſooner out of the danger of the raging ſea, but a Viper leapeth upon his hand, Act. 28. No ſooner do our eyes dry, but p. 67we are put to weeping again. The breathing times and reſpite God in his goodneſs giveth to us at one time, are to prepare us for a new onſet at another time: is it not therefore beſt to be there, where all tears will be wiped from our eyes? Rev. 21.4.

2. It is beſt to be in heaven with Chriſt, 2if we compare the ſmall beginnings of glory here with that cempleat glory and hapineſs there: here the children of God receive the earneſt of the ſpirit, and the firſt fruits of eternal life: but what is the earneſt penny in compariſon of that full ſum of glory which cannot be conceived or numbred by the heart of man here? And what is the handful of the firſt fruits in compariſon of the full harveſt of Joy in heaven? I grant the earneſt ſhould comfort and encourage us in the aſſured expectation of the full bargain of happineſs, for faithful is he who hath promiſed: And the firſt fruits, ſome grains of peace and joy beſtowed on us here, ſhould comfort us in the hope of that full joy there, that ſhall never be taken from us: The ſame was a ground of the Apoſtle his willingneſs to be diſſolved, and of his confidence to be eternally happy after his diſſolution. 2 Cor. 5.6, 8. He hath given unto us the earneſt of the ſpirit: we are confident and willing rather to be abſent from the body, and to be preſent with the Lord,

6. Conſider to what ſociety and company we go at our death, 6we remove not to a ſtrange countrey, but to our fathers houſe: to the immediate fruition of God, Father, Son, and Holy Ghoſt, to the ſoc ety of holy Angels, and to the ſouls of juſt men made perfect; what raviſhment and contentment of ſpirit had Peter upon the Mount in the ſociety of our Lord at his transfiguration, and of thoſe two witneſſes Moſes and Elias; It is good to be here ſaid he; what then wilt thou think and ſay when thou ſhalt have an immediate communion with thy Lord, and a comfortable, but unſpeakable communion with all the Angels and Saints in heaven: Old Jacob was much encouraged to go down unto Egypt, when he conſidered Joſeph was there before him to receive and welcome him, when he looked beſide to the waggons and proviſion ſent to him for his journey, and when he looked behinde p. 68him to a land of famine, from which he was to depart. So at the hour of death we have matter of encouragement, when by faith we look before us: Our Joſeph, the Lord Jeſus Chriſt, the great Steward and diſpenſer of grace and glory is before us to welcome us, when we look with the eye of ſenſe and experience beſide us, Our Ioſeph ſendeth ſome proviſion of faith and hope to hold in the life of grace by the way; And when we look behinde us, we leave a world abounding in ſin and miſery; That divine Philoſopher Socrates ſaid, death would be a hard matter to me, if I thought not I were going to men departed this life, and thoſe far better then many who ſtay behind them: Therefore in this reſpect alſo it is beſt to be diſſolved, and to be with Chriſt.

7. 7Conſider our happy condition is a thing certain and ſure, already prepared for us by the merit of Chriſt, and reſerved for us in heaven. 1 Pet. 1.4. It is not with us (bleſſed be God) as with the Emperour Hadrian; he knew not whether his ſoul went at death, when he ſaid, O my ſilly wandering ſoul, into what places wilt thou now go! But a Believer ſaith with Paul, 2 Tim. 1.12. I know whom I have believed: Our Lord hath told us, Joh. 14.12. I go to prepare a place for you. As a man eſpouſing a wife in a ſtrange countrey, returneth to his own countrey, maketh all ready for her coming home, and in his convenient time ſendeth his ſpecial friends for her to convoy her home; ſo our Lord by his word hath ſuited us, and by faith wrought in us by his Spirit, hath eſpouſed us unto himſelf; he hath gone before us, prepared all happineſs for us, and in his own good time doth ſend his holy Angels to convoy our ſouls at death unto that eternal houſe in heaven, not made with hands: The ſight and knowledge of this made the Apoſtle to groan in his ſpirit, and long for it. 2 Cor. 5.1, 2. As one dwelling for a time in a ſtrait, dark, and rainy houſe, compaſſed about with naughty and wicked neighbours; ſuch a man after he hath gotten a promiſe of a large lightſome and cloſe houſe, that hath the ſociety of good and comfortable neighbours, how much will he long for the term of removal? Such is our condition in the body; Much ſtraitneſs and ſuppreſſion of p. 69ſpirit through many grievous troubles; much ignorance and darkneſs in our underſtanding. Many temptations, like rain dropping in through the open and ill-guarded organs of our ſenſes; And alſo many wicked men do compaſs us like Bees, to ſting us; but in that houſe and happy condition above there is largeneſs of ſpirit, and freedom from all moleſtation, full light and knowledge ſtability, perpetual in grace and glory, above the rain and wind of temptations; And there is the bleſſed ſociety of God, Angels and perfect ſouls: Therefore from all theſe conſiderations we muſt and ſhould conclude, it is beſt to be diſſolved and to be with Chriſt, with whom our life is hid in God.

Object. Object. But may not the child of God in a time of ſickneſs deſire to live, and pray to God for recovery?

Anſw. I anſwer, no doubt he may, ſo did David, Pſal. 39.13. Anſw. A believer may in time of ſickneſs pray to live.and Ezekias, Iſ. 38. but deſire of life ſhould be well qualified.

1. 1It muſt be ever with ſubmiſſion to the good will of thy heavenly father: thou muſt ſay as our Lord did, Father, if it be thy will, let this cup paſs away from me, yet not my will, but thine be done.

2. 2It muſt be out of a ſerious intention and reſolution to honour the God of thy life, by bringing forth the fruits of righteouſneſs after thy ſickneſs, that all who know thee, may praiſe thy God, not only in his power manifeſted in thy bodily recovery, but in his mercy for healing thy ſoul, and making thee to grow in grace after thy ſickneſs.

3. 3It muſt be with an earneſt deſire to glorifie God in thy calling: As Paul, Phil. 1.24. It is beſt for you that I abide in the fleſh: As Parents being ſick may lawfully deſire to live, that they may bring up their children in the knowledge and nurture of the Lord; but all this muſt be done with a ſubmiſſion to the will of God.

Object. Object. May a man out of diſcontentment for troubles worldly, deſire to be diſſolved?

Anſw. That was Jonahs ſinful fit of impatience, Anſw. but it laſted not; It is not lawful our of diſcontent to deſire death.we ſhould be much diſpleaſed and diſcontent with our ſins, but in no wiſe with the good and blameleſs providence of God in afflicting us for our ſins; It were evil for p. 70us if death ſhould take us away in ſuch a fit: It were with the ſilly fiſh, but a leaping out of the lukewarm water into the hot fire: It is a weakneſs of ſpirit to fret and faint under croſſes, but the ſtrong ſpirit beareth them with reſolution: To this purpoſe Auguſtine doth argue well, Auguſtine.that Cato and Lucretia were both of weak ſpirits, in ſo far as they could not bear thoſe diſgraces, wherein they were innocent ſufferers, but out of their weakneſs of ſpirit, and a deſperate diſcontentment, they became Agents in their own perpetual ſhame and confuſion, by ſelf-murder, and leaving their ſtation without any order from God who had placed them therein; It is moſt certain that croſſes, through Gods grace ſanctifying them, are means to wean the heart of the child of God from the world, as babes are weaned from the breſt after it is croſſed with wormwood; But the main ground wherein riſeth and ſtandeth the deſire of Gods children to be diſſolved is this, that they may be delivered from the burthen and bondage of indwelling corruption, and be with Chriſt, which is beſt of all; Therefore whatſoever thy preſent condition be, labour thou to be content therewith; This is a ſure ground of comfort after thou art once in a ſtate of grace and favour with God through Chriſt. Thy preſent eſtate, be it what it will, proſperity, or adverſity, it is ever the beſt; Reverence his wiſe and holy providence; God hath placed thee in this world; Submit thou to his will for the time of thy abode or removal; As God put Noah in the Ark, ſo the holy man ſtayed there till God commanded him to come forth; Joſeph and Mary ſtayed in Aegypt, till God ſent them word to depart out of it; So muſt we with patience abide in a miſerable world until the time God ſendeth for us; and when death cometh as a meſſenger from God, then ſhould we anſwer as Rebekkah did to her neareſt friends, when they ſaid, Gen. 24. Wilt thou go with this man? She anſwered readily and reſolutely, I will go; She leaveth parents, friends and all. So at death ſhould we be willing to leave all in this preſent world, for it is beſt to be with Chriſt the prince of life, and Lord of Glory, To whom with the Father and Holy Ghoſt, be all Praiſe, Honour and Glory, for now and ever. Amen.