THe Apostle S. Paul was in a strait, Pauls strait. or di­vided betwixt two affections, carried to different objects, and they were in a sort contrary; one way he was drawne with a desire to be with CHRIST, farre from the Philippians, even as farre as Heaven is from earth; another way he was drawne with a desire to continue with his beloved brethren warring on earth, and to bee for a time farre remooved from CHRIST; the necessity of his brethren did move him to desire the latter; his great love to CHRIST [Page 4] did incite him to long for the former: betwixt these two affections the Apostle had a conflict, and he was so perplexed, that he knew not whither to turne him, he knew not what to chuse. He was as iron betwixt two load-stones, drawne this way first, and then that way. We read that David was on a time in a great strait, 2 Sam 24. 14. but apparent were the differences betwixt the present perplexity of this our Apostle, and that of David; Davids was in regard of evills proposed, this was for the enjoying of good; his necessity was touch­ing evill which could not be avoided, but the Apo­stles was free and voluntary; his perplexity somwhat concerned himself, the shunning of his own evill; but the Apostles was for the good of others, which was joyned with his own hurt. Behold here as in a per­spective a heart truly Apostolicall, wherein he shew­ed at once both great love to CHRIST, desiring to be with him, and withall great love to his brethren, desi­ring to abide with them for their profit.

I begin with the first of these, Summe. Pauls desire in re­spect of himselfe; wherein are observable three parti­culars.

1. Parts. The desire it selfe, and that was to depart or die.

2. A reason implied of this his desire, for then hee should be with CHRIST.

3. His censure or judgement of that estate, to bee with CHRIST, it's best of all: Let us open the words first, and then raise Observations out of them for our edification.

[...]) it is word for word, Exposition. having a desire, and this is somewhat more than simply to desire, for it noteth a vehement, earnest and continued desire, [Page 5] a desire which is in action and working till wee have our desire accomplished, wheras to desire simply may be a sudden motion or momentany passion.

[...]) Some translate the word passively, Ter­tullian renders it recipi, l. de patientia, pa. 8. others to be dissolved or loosed, and it is done when things mixt and compounded are resolved into their parts and principles, now because the soule is (as it were) inclu­ded in the body, and cannot enjoy CHRIST fully till that composition by the body be resolved by death, therfore doth S. Paul earnestly desire this resolution.

2. Or it may signifie to return, as the word is taken elsewhere, Luk. 12. 36. the LORD will returne from the wedding, which sense is not dissonant from the scope of this place; for the spirit being freed from the body, re­turneth to GOD that gave it, and what els doth the Apostle now desire, but to returne unto CHRIST by whom he was sent to preach the Gospell?

3. It signifieth to loose anchor, or as Chrysostome renders it, [...] to flit or to change our place, and so it's a metaphor from marriners, importing a flit­ting or sailing from the state of this present life by the ship of death to another port, to saile (as it were) from one bank to another.

It is not much materiall which reading we follow, they all of them doe agree in the maine point and substance, and doe affoord an observation which might be enlarged and set foorth with variety of co­lours, and strengthened with long discourses, but as they which have a long journey to goe, and but a short time allowed them, must make but a short stay in any one place, and as Painters many times use only [Page 6] to draw out the heads and superiour parts of men, lea­ving all the other parts & lineaments to be proporti­onably supplied by the wise beholders, even so must J at this time propound only some generall heads of severall points without any large amplifications, and leave them and the rest to your private devotions.

Death will unavoidably surprise us: Doct. 1. Which is a reso­lution or dissolution of this exquisite frame of man, Death cannot be avoided. it is the dissociation of parts united together, it is the taking away the structure and the fashion of this house of clay, 2 Cor. 2. 5. We must needs die, and then we are as wa­ter spilt on the ground which cannot be gathered up a­gaine, 2 Sam. 14. 14. as the wise woman of Tekoah spoke to the King; Eccles. 8. 8. No man hath power over the spirit in the day of death, neither is there any discharge in that warre, all must fight with death, and death will conquer all; our soules and bodies now met together in this neare conjunction, though deare friends must be separated each from other untill the day of the generall resur­rection, and keep them now as charily from dangers as we can, yet will these earthen brittle, vessells be broken asunder, which all sorts and ranks of men are bound to looke for at all times, Psal. 62. 8, 9. Surely men of low de­gree are vanity, and men of high degree are a lie, to bee laid in the ballance they are altogether lighter then vanity, a marvellous debasing of all men! Let men be put in one end of the ballance, and vanity in the other, and the Psalmist doth assure us that vanity will weigh downe man, and man is lighter than vanity it selfe. Iob sets out his life by comparing his daies to a swift ship, and to an Eagle that hasteth to the prey, Life swift. yea and hee further saith, Iob. 9. 26. v. 25 they are swifter than a post, then the [Page 7] birds in the ayre, the ships on the sea, & the swift post on the land, all these do proclaime and preach a Ser­mon to us of our mortality, and that this lamp many waies may be extinguished; experience sheweth us that death puts no difference, the young do die as wel as the old, Job 3. 14, 19. the strong as well as the weake, the Kings and Counsellours of the earth as well as beggars, the Physitians themselves as well as their patients, and death is hastned by infinite diseases, whereunto all the living are subject, and these are within us, and a thousand accidents to further death without us, and which is the foundation of all our evils, by our own sins, whereby we do provoke the LORD of our lives to anger, and do walk every day over a mine (as it were) of gun-powder, subject every moment to be blowne up by the LORDS displeasure: Cyprian de mortal. and S. Cyprian excellently sheweth the declining state of the world, how the strength of the husband-man in the field, of the marriner on the sea, and the souldier in the camp is weakened; Benefits of short life. canos videmus in puer is: and it is well for us that our lives are shortned, and that our daies do not ordinarily attaine to the tenth part of those that lived before the floud, and that both in regard of the wic­ked, and the godly. First touching the wicked, to re­presse their outrage and impudencie in sinning; this very thought that they may die ere long, and cannot live very long, in reason should abate their violent and exorbitant courses, if they are transcendently wicked now when death is at hand, what Nimrods would they be if they had in the ordinary course of nature, eight or nine hundred yeares before them to live in? If their damnation now shall be most dreadfull, how [Page 8] much more intollerable would it then be, Chrysost one ob­serves it as a worke of mercy to sinners to die spee dy, Hom lib. 29. in Gen. the number of their sins adding fuell (as it were) to the fire of hell, and the LORD in justice measuring out to them a pro­portionable degree of vengeance to their sins▪ hence will their accounts be so much the easier, Quo e [...]t vita diuturnior, co fieret culpa nu­merosior. Amb. de Bono Mortis. c. 4 & longe illis plus dam­natio profuis­set ne incre­menta facerent peccatorum idem ca 7. ejus­dem libri. and their stripes so much the fewer. And this makes likewise very much for the exceeding comfort and good of distressed Christians; infirmities, temptations, pover­ty, reproaches, griefe of passion for their owne and of compassion for their brethrens miseries are a great burthen to them, how much heavier would it be if this burthen was to presse them down many hundred yeares together? this much allaies their sorrow, that all these evills are but as clouds which soone ride a­way, or as a tempest though violent yet not perma­nent, Heb. 10. 34. & 37. a sharpe yet but a short winter, here is our Scrip­ture comfort, Vse 1. the time to beare them is but short.

This consideration of our mortality should in reason move us to seek to Heaven for helpe that we may ef­fectually remember our condition: Mortality fits for Heaven. the holy servants of GOD our presidents herein have prayed to the LORD for this purpose: thus did Moses, teach me to number my daies, Psal 90. 12. thus did David, make me LORD to know mine end: Psal. 39 4. in their blessed steps let us tread, and their example let us follow; it is a wonder that we should need to be remembred hereof, that we should be such strangers in the world, but there is need of that proclamation still to sound in our eares, all flesh is grasse, Esay 40. and the beauty of it as the flower of the field: were we indeed as Adam was at the beginning of the world who saw no spectacle of death before his eyes, wee might have som probable excuse if we thought not of [Page 9] our departure: but what can we alledge for our selves when we have had the experience of all ages? Go in­to any part of the world, Zach. 1. 5. and aske them in the Pro­phets words, your fathers where are they? and doe they live for ever? Even this place and this meeting doe preach unto us our mortality. Where are those Epi­cures in Esay, which promise to themselves continu­ance in their desperate waies, Esay 56. 12. To morrow shall be as this day and much more aboundant, nay and which is more abominable, doe take occasion by the shortnesse of their lives to eate and drinke, because to morrow they must die: Esay. 22. 13. Come on therfore (say they) let us fill our selves with costly wine, Wisd. 2. 6. and ointments, and let no flower of the spring passe by us, let us crowne our selves with rose-buds before they be withered, let none of us go without part of our jolli­ty, let us leave tokens of our joyfullnesse in every place, for this is our portion. These sinners are likely to see the daies when they shall wish themselves toads, ser­pents or any loathsome creatures, rather then men and women, and yet as desirous as they shall be of that ex­change of their estate they shall not have it, but shall remaine wofull men and women for ever.

This Doctrine serveth likewise for the reproofe of those who neglecting principally to depend on the immortall GOD, 2. A vanity to de­pend on mortall men. do sinfully relie on others which are mortall like themselves; thus the Subject relieth on the Soveraigne, the servant on his Lord and Master, the wife relieth on her husband, and the children on their parents, and all this is done contrary to our du­ty? Trust not in Princes nor in the sons of man, Psal. 136. 3. and why so? There is no helpe in them: their breath goeth forth, and they returne to their earth. Truly they are like the running waters, our dove, i. e. our faith can find no [Page 10] rest for the soles of her feet in any of the sons of men, such hope is like the house of a spider, Iob. 8. 13. one sweep of GODS besome will easily make both the objects of their hope and their hopes to be in the dust: it is as a bro­ken reed to leane on; it will both deceive and pierce them: Ezek. 10. 19. the whole world runs on wheeles, look East­ward, or in the West, North or South, you shall see nothing but inconstancy in all the parts therof. Oh how safe and happy then are they which make the God of Iacob their help, Psal. 146. 4. and whose hope is in the Lord their God. whose hearts and eyes are fixed upon him; how hard soever the world goeth with them for the present, all shall be well assure your selves with such in GODS good time; he will provide all shall be well, he will helpe the husband, hee will comfort the wife, hee will guide the servants, hee will preserve the goods; yea rather than it should bee undone, (with reverence be it spoken) he will rock the cra­dle, they are the words of the learned Martyr B. Hooper. Fox Acts, page 1480.

This doctrine doth check all vain glorious & proud persons, 3. Vaine-glory checked. which Narcissus-like, do dote on themselves; their own beauty, or strength, or any ornament of the body, which may like Ionas his gourd in one night be withered. Who is more odious in our sight than a proud beggar? and nothing is more hatefull in GODS eyes than a proud man or woman, who are but meat for the silly crawling wormes to feed upon, and if thou knowest not thy selfe, Greg. Nyss. in Mat. 5. Beati pauperes spiri­tu. Ser. de Beat. go to the graves of those which have been most lovely and beautifull in their daies; in that picture and glasse maist thou view thy self, there maist thou behold the mysteries of our na­ture, as Gregory Nyssen speaketh, and excellently inlar­geth [Page 11] this point. Hast thou not (saith he) seen a heap of dead mens bones? hast thou not seen their skuls with­out flesh, a grim spectacle to behold, the very eyes be­ing wasted and turned into dust? Hast thou not seene their mouthes (as it were) grinning and shewing their corrupted teeth and their other bones lie scattered in the grave? If thou hast seene these thou hast in them seen thy selfe: where are the tokens of flourishing age? where are those beautiful cheeks? where is bloud and colours in the lips? what is now becom of those spark­ling and lovely eyes? what of the comely nose pla­ced in the midst of the cheeks? where are those locks of haire which were wont to adorne their heads, &c. what is become of all those things which do increase thy pride? Tell me, what dreame is more vanishing, what shadow more flitting than is thy beauty, or any other thing whereof thou gloriest?

Fourthly, those also are to be reproved which are earth-wormes, 4. Covetousnesse checked. and do labour inordinately and im­moderately for transitory riches, which are carefull for very trifles, and carelesse for matters of greatest consequence, which toile uncessantly for an estate to leave to posterity, and are compared by Bartholomeus, to children following butter-flies, they must some­times goe out of the way in their pursuit, they may misse, Job. 1. 20. and if they catch, it's but a flie to besmeare their hands, Naked we came into this world, and whatsoever we have gotten here, we must leave it all behind, for naked shall we go out of the world. Knolls Turkish Hist. p. 73. Saladine a Mahometan the great Turke may teach Christians a good lesson; he caused a Proclamation to be made by one of his Priests, a shirt fastned to a speare in manner of an en­signe, [Page 12] saying, this is all that Saladine Conquerour of the East caries away with him of all his riches: indeed it is not all, they carry with them a guilty accusing conscience, which will extort from parents curses to their children, because that they to make them rich, became Usurers, unmercifull Land-lords, deceitfull in their dealings, and worldly minded, we can pitie others in their miseries, and shall we have no compas­sion on our owne soules? shall our owne soules now be vile to us, in comparison of which al the kingdoms of the world are but trifles? for what shall it profit a man to win the whole world and to loose his owne soule? or what recompence shall a man give for his soule? Mat. 16. 26. if the soule per­isheth, then all the world is gone with us.

This Doctrine should teach al sinners a point of spi­rituall wisdom, 5. Deserre not re­pentance. not to defer their repentance and seek­ing to make their peace with God: the children of this world are wise in their generation, that if they be te­nants at will and courtesie, and certain ere long to be thrust out of their houses, they would looke abroad to provide elsewhere, they would run all the country over to get an assurance of an earthly house, and will not thou while thou maiest provide for the eternall welfare of thy soule? if a man was hungry, and had twenty or thirty dishes set before him, and he knew poyson was in one of them, the danger of that would make him be afraid of the rest; & thou hast a desire to live twenty or thirty yeares that in possibility are be­fore thee; which thou maist happily live, but in one of them, thou knowest not which, death in probability will come to thee, should not this prepare thee for death alwaies? men that are wise and have enemies, [Page 13] keepe continuall watch & garrisons in frontier towns for feare of a sudden surprisall: death continually shootes his arrowes abroad; sometimes he mortally smites those above thee, sometimes those below thee, and thou seest some fall dead hard by thee: if thou gi­vest thy soule to Satan in thy life, how canst thou hope that GOD will entertaine it at thy death? O then why shouldest thou for the pleasures of unrighteous­nesse for a very few daies (little dost thou know how few) destroy thy soule for ever? do thou whip thy soule with the lashes of divine sentences to follow af­ter GOD, Aug. Conf l. 8. c. 7. as Saint Austin did his, when it was backe­ward and resisted this heavenly work of thy conver­sion, and let not those nugae nugarum & vanitates va­nitatum, of those antient sins which did shake his coate and whispered in his eares, c. 11. dost thou leave us now, and must we part for ever? let not these bosome sins I say, detaine thee in the prison of the divell, but shake them off as Saint Paul did the Viper, Acts 18. that they may doe thee no hurt. Renew Repen­tance speedily. Neither doth this concerne the un­regenerate only, but those also which through the po­licy of hell have disgraced their profession; instantly to arise from their sin by unfained repentance, a duty praise-worthy in any, and to be practised by the grea­test men on the earth. Many heroicall vertues were in King David, for none is he more to be honoured then for his repentance: it is a goodlier sight to see a King on his knees feeding upon the bread of sorrow, and mingling his teares with his drink, then to utter di­vine Proverbs with wise Salomon: and what our Sa­viour spoke of watching, the same doe I speake of repentance, I say unto you all repent, if you are in the [Page 14] field, remember Abel, if you are a feasting, remem­ber Iobs children: when you goe to bed, that you might holily compose your selves to rest, that you may commit the keyes of your doores, much more your lives into the hands of GOD, remember the first-borne of Egypt which were slaine at midnight by the Angell of the LORD: let Adulterers remem­ber Zimri and Cozbi, 1 King. 16. 9. and drunkards, King Ela slaine by another Zimri; if you walk in the streets, remem­ber those on whom the tower of Silo fell, if your hearts begin to turne to the love of the world, re­member Lots wife: that which befell them may befall us; it will be then our wisdome by GODS grace to prevent sin, and if we fall into sin, our next wisdome will be to repent of the sin we have fallen into.

Another duty which naturally doth arise from this Doctrine is, 6. Take the oppor­tunity of doing good. to lose no time in doing and in receiving all the good we can; this is the day (appointed to worke) and how short this day is, Gal. 5. 10. the LORD alone doth know, Joh. 9. but this we know, the night commeth wher­in none can work. Shall the Sun stand still for thee, as it did for Ioshua? or go back as it did five houres for He­zekiah? doe we thinke we can doe good in another world, when we do no good to speake of in this? be not deceived with this dangerous errour, and hurtfull pretention of doing good hereafter, whatsoever thy hand findeth to do, Eccl. 9. 10. do it with all thy might, and the rea­son is good, for there is no device, nor work, nor know­ledge, nor wisdome in the grave whither thou goest. Vaine hope of future performances hath undone many: sow thy seed whiles the seed time lasteth, if thou looke to have a crop and harvest. We may learne this from the [Page 15] birds of the ayre, Jer. 8. 7. the Turtle, the Storke, the Crane and Swallow, know their appointed times; the waifaring man he travels whiles it is light, then he knowes he is un­der the protection of the Lawes, the sea-faring man he observes the wind, the Smith he strikes whiles his iron is hot; nay we may learne this wisdome from the divell himself, Apoc 12. 12. he rageth and doth all the mischief he can, because his time is but short. Thus of doing good, and so likewise must we let no opportunity slip of re­ceiving good, lay hold of every season which may be an advantage to get heaven, to strengthen and in­crease spirituall graces, be glad if thou canst heare the Word preached on a working day. Basil. 3. Ser. i [...] Hexaem. Saint Basil he preached on a working day, and tels his Auditors their thoughts & desires, that he would be short that they might go about their labour. If such thoughts possesse our hearts, at this or any other time, let us re­pell them, and remember what the holy Father there speaketh, the time spent in GODS service is not lost, for GOD (to recompence them) removes trouble­some businesse, gives promptitude of minde, or strength of body, sends customers to buy their wares, and if he doth none of these, yet (are they no loosers by their paines, for) he gives them a rich treasure in heaven.

Lastly, this point may teach GODS children pa­tience in all distresses, 7. Short life a ground of pa­tience. and afford them sound comfort in all estates: they are nearer heaven now, salvation now is nearer to them then when they began to be­lieve; sin and Satan do now disquiet them, Rom. 13. 11. but they shall not do so for ever. Many a one can be content to endure hardship a few yeares, nay to be a galley slave [Page 16] under the Turke seven yeares, if he had assurance of a great Lordship after that time was expired, and choose rather to be a bondman upon those termes, then to be a free man without them: exercise long­suffering (good Christian) there may be but a day or moneth, or yeare, but a little time betwixt thee and the joyes of heaven. Who would not admire the state of such a beggar, who every houre was in possi­bility of a Kingdome? but behold a greater reward by GODS promise is due to all his children, then this earth can afford; more glorious things shall be theirs, then ever eye hath seene, 1 Cor 2. 9. or eare hath heard, or the heart of man can conceive, which without all doubt by com­parison at least, are true of the joyes of heaven. Why then shouldest thou O Christian soule be cast downe, or why shouldest thou be in vaine disquieted? surely if thou wouldest seriously consider, that thy heavi­nesse shall be suddenly turned into unspeakeable joy, that all thy teares shall be for ever wiped from thy eyes, 2 Cor. 4. 17. and that these momentany afflictions do proportio­nably work unto thee, an exceeding weight of glory, thou hast no reason to be much dejected for them.

Thus much of the first Doctrine, the second fol­loweth; but that we may build upon a good founda­tion, we must first declare the meaning of those words on which we must ground our ensuing Obser­vation. How Saints are with Christ.

I desire to depart and to be with CHRIST) To be with CHRIST. Why, was not Saint Paul with CHRIST? was not his conversation now in heaven? Phil 3. 20. and was not the streame of his affection carried to CHRIST? was not he with him in the spirit as with the Colossians, Colos. 2. 5. re­joycing [Page 17] and beholding his happinesse? doubtlesse he was. But this being with CHRIST was not that pre­sence which he desired; it was a neerer presence, to be where he was in the highest heavens, John 17. 24. and to be­hold the glory which GOD the Father had given him; desire is the daughter of indigence and want some way, and himselfe doth plainely tell us, whilest we are in the body, 2 Cor. 5. 6. as now Saint Paul was, we are absent from the LORD; you may be pleased to observe a diffe­rence betwixt these phrases of CHRIST his being with us, and our being with CHRIST, it is one thing for CHRIST to be with us, this benefit is enjoyed in this life, Mat. 28. 20. he promised to be with the Apostles, and his Successors, and so by Analogy, he is with all his mysticall members to the worlds end; but it is ano­ther thing for us to be with CHRIST; this honour is reserved for the world to come, and it is a state of blessednesse as he spoke to the theefe on the Crosse, this day shalt thou be with me in Paradise. Luk. 23. 43. Whence I doe observe, that

The faithfull soule when it departeth out of this life is immediatly after death with CHRIST. Doctrine 2. If the soule of Paul, Saints imme­diatly ascend after death to Christ. why not the soule of other faithfull ones? Saint Paul I know, whilest hee lived, was a man indued with singular zeale for CHRIST and holinesse of life, 2 Cor 11. 23. and exercised with more then ordinary miseries and persecutions; himselfe reciteth a Catalogue of many of them, but as it is not the degree of faith, but faith that justifies, nor the measure of graces, but the ha­ving saving graces in truth, that assures us of GODS gratious acceptation of us in this world, so doe they also by GODS free promise obtaine reward in hea­ven, [Page 18] instantly upon the dissolution; Cypr. de morta­lit. ad finem fe­re. as Saint Cyprian spoke to Demetrian us, though a blasphemous Ethnick, that if he would at the end of his life pray to GOD for the pardon of his sins, beleeve and confesse him, he should be translated sub ipsa morte to immortality, why not? the soule being purged clearely from the impurity and staine of sin by the completion & state of grace, which gets full dominion in the very mo­ment of her departure out of the body, as Alexander Halensis, Durandus, and other learned Schoolemen have resolved, and it is not defined in that Church whether the deordination of the will, and whether vitious affections (as too much love to wife and chil­dren) remaine in the soule, Lib. 4. dist. 21. Sect. 3. saith Estius, yet doe we grant this to be true, that the more gracious any man is in this world, the more is he now respected of GOD, & the more glorious shall he be hereafter. The point it self is clearly proved by the New Testament, Rom. 8. 1. There is no condemnation to such as are in CHRIST JE­SVS. None, Against Pur­gatory. and therfore not to purgatory paines. For the name damnation extendeth to Purgatory, saith Th. in 4. Senten. dist. 45. q. 2. Sixtus Senensis l. 6. Anno­tat. 47. No condemnation saith the Apostle, yes, that there is damnation to the fire of Purgatory, saith the Jesuite Malon. Malen against B. Vsher. p. 493 2 Cor. 5. 1. Whether will you beleeve? againe, Wee know that if the earthly house of this our tabernacle shall be destroyed, we have a building not made with hands, but eternall in the heavens. S. Chrysostome rendreth [...] if, by [...] when, to note the time immediatly after death, he saith [...] not [...] we have not I know not after how many years, we shall have: which may further appeare by the Apostles scope, which was to administer con­solation [Page 19] to the afflicted, as appeares by the end of the former Chapter, that they should after death goe to an eternall house, statim post mortem acquirenda, forth­with to be possessed after death, as Estius sheweth out of Photius, Lib. 4. dist. 25. Anselme and Thomas, which else could be but small comfort unto them, Sect. 2. if they believed they should be detained in a fiery prison, farre hotter and more intollerable then any punishment in this world can be; and that the soules of the faithfull were in a state of happines before the Ascension of CHRIST into Heaven is cleare, (though neither they nor the Angels were so happy for degree, as after the incar­nation of our Saviour, is generally concluded, and by cleare demonstrations confirmed:) the point I say is cleare, I build not my faith on the book of Wisdome, though it binds Papists to the beliefe thereof, that saith, Wisdome 4. 1, 2, 3. the soules of the righteous are in the hands of GOD, and there shall no torment touch them: no torment, then not the torment of Purgatory; but behold a crystall streame which is able to quench the flames of Purga­tory; if a wicked man will turne from all his sinnes, Ezek. 18. 22. &c. he shall surely live, he shall not die: all his transgressions that he hath committed shall not be mentioned to him. How doth he not remember, if he doth so severely punish that it passeth the imagination of man to conceive the greatnesse thereof? can there be a back reckoning for that which shall never be remembred? and saying, that not a few but al his sins shall be forgotten, will he yet punish them to satisfie for any sins at all? and is it not an easie thing unto the LORD in the day of death to reward a man according to his waies? Eccles. 11. 26. Call you this a reward, for a good man to be thrust into a place [Page 20] of torment? this present life is a time of working, stri­ving, running, sowing, and godly living, after death is the time of reaping, of receiving wages, garlands and crownes; an unjust thing it is to detaine the labourers wages, which reason I suppose is as strong against Purgatory, Alphonso à Ca­stro contra baer. baer. 5. Bell. l. 1. de beat. c. 3. as against those Armenians whom our Adversaries do worthily confute; and how is it ima­ginable that if he good in the old Law supposed then dead, went first to torment, that they did not tremble for feare of death? how could they (as they did) de­part in peace? and how is it imaginable that GOD who appointed sacrifices for all sorts of sins and pol­lutions, should appoint neither expiation nor sacrifice nor satisfaction to be made for the soules of the dead! surely there appeares not to us any token of any such thing, and therefore we may fairely conclude, that all the soules of the righteous then were translated into a state of happinesse.

This Doctrine being thus briefly cleared, we may from hence draw many conclusions.

Hence it followeth that the soule dieth not with the body, Vse 1. as the Sadduces that pestiferous sect amongst the Jewes did damnably maintaine; The soule im­mortall. for as they de­nied the resurrection and the being of Angels, Acts 23 8. so did they say, there was no spirit, no spirituall substance at all, Exercilat. saith Scaliger, which without all doubt, is the truth in the judgement of Scultetus; Eva [...]g l. 1. c. 23 so grosse were these Sadduces in their apprehensions: and as a wicked branch of this sottish stock of Sadduces there sprung up certaine Arabians which held that the soule peri­shed together with the body, Euseb. Eccles. as witnesseth Eusebius. A fit doctrine for enlarging the kingdome of the di­vell: Hist. l. 3. c. 36. [Page 21] but that the soule is immortall my Text proveth, how else could it part from the body and be with CHRIST, unlesse it was a seperable substance, sith the body is not with CHRIST till after the generall re­surrection? whence is there is naturall confcience that accusing power for sin, that feare of wrath, but from this principle that the soule is immortall? never make any question of this, when thou diest, thy soule which is thy better part dieth not, but is taken out of thy bo­dy, as a candle out of a lanthorne, and immediatly pla­ced either in blisse or in torment.

Hence may we in the second place conclude against the Anabaptists and Socinians, 2. The seule sleeps not as the body. which though they went not so far as the Sadduces to deny the resurrecti­on, yet did these fantastiques dreame that the soule sleepeth till Doomes day, Bullinger cōtra Anaba l. 4. c. 10 and is in a state of incensibi­lity like some creatures in Winter, insecta▪ till they be quickned and revived by the heat of the Sun, so they of soules, till they be raised by the power of the LORD at the last day? but how then could Saint Paul be with CHRIST? but to say no more against these silly drea­mers, I proceed.

In the third place, that conceit also falls to the ground, 3. Soules departed immediately see God▪ which prevailed with many of the antient Fa­thers and with some later writers, that the soules of the righteous see not GOD till the last day, but are kept in certaine receptacles in expectation therof. I see no profit to the Auditory by naming them; the lear­ned if they please may read many of their names in Sixtus Senensis. Sixtus Senensis bibl. San. lib. 6. But how then (say I) could Saint Paul be with CHRIST? Annotat. 345. this opinion is an unworthy con­ceit condemned by the Church, as robbing heaven [Page 22] for the present of its blessed inhabitants.

Fourthly, hence also doth it follow, that though CHRIST as touching his divinity is every where pre­sent, 4. Christ absent in body. for else he were not GOD, yet to us in this world he is absent as touching his bodily presence. For, what is it to be with CHRIST, but to be present where CHRIST is bodily present? and againe, whiles we are in the body, 2 Cor. 5. 8. wee are absent from the LORD: the Apostle then was ignorant of that unhappy perplex­ed point which some seeme to defend, the ubiquity of CHRISTS body, for howsoever his humane nature (especially in the state of glory) is adorned with ad­mirable gifts, and advanced to the highest dignity, honour and domination, yet doe the natures of CHRIST personally united remaine distinct both in essence, properties, and operations. Yea, and the m­selves confesse that the divine properties belong to the humane nature, not by any physicall transfusion from one subject into another, Hannius tracta. de personâ Chri­sti, p. 12. but it is only personall and communicated to the humane nature by the grace of personal union insomuch that the humane nature (as they say) is omnipresent not in being but in having, Philip Nichol. l. 1. de omniprae­sentia bominis Christi, c. 6. not in it selfe but in the person of the word, and thus do they in words at least deny what they seem to con­tend for.

From whence likewise it followeth that there is no Popish Purgatory; 5. Against Purga­tory. the fault is clearely remitted, and so there can be no satisfactory torments required. GOD should (me thinks) but mock us, if they say true, as if he should say, I pardon thee thy offence, but I will punish thee for it, I acquit thee of the debt thou owest me, but not of the paiment: but why should not [Page 23] the soules of the righteous dying in faith be caried in­stantly into heaven, as well as the soule of a man new­ly baptized comming to that holy Sacrament in due manner, and dying before he hath committed a new sin, although he was full of sinne before? there is no question of this latter, and why should there be of the former? And if they cannot go to Heaven because GODS justice must be satisfied, what will becom of all those that die a little before the judgement? & much more is the difficulty increased in those which passe in a moment from mortalitie to immortalitie at the very comming of JESVS CHRIST. But I marvel not if Pa­pists do contend for this Purgatory, as being indeed one of the best fires that ever the Pope and his Cler­gie have had for the heating of their kitchins. For let this be granted that there is such a fire, and that the torments there and in the place of the damned differ but in duration, and there are no torments in this world comparable to those in Purgatory; let their Preachers tell their people such a supposition as this is, if a foule had beene tormented in Purgatory thirty yeares, Discipulus de tempore ser. 60. litera B. and had by an Angell a choise either to stay in Purgatory one day long, or to returne into the bo­dy and do this penance a hundred yeares together, to tread only on iron nailes which will pierce the feet, to drinke gall mingled with vineger, and to eat the coursest bread, to be cloarhed with Camels haire, to lie on the ground, and instead of a bolster to have a hard store for a pillow, the foule would rather do this penance a hundred yeares together, Apoc. 9. 5. then to endure in Purgatory one day, faith their Preacher. By this and such like doctrines, the consciences of their disciples [Page 24] are stung as with Scorpions; and it is like a gift whi­ther soever it turneth, Pro. 17 8. it prospereth, then may they work them like soft waxe by their charitable promi­ses to apply the meanes for their ease and reliefe out of the place of torments. What a wofull speech was that of our Richard 1. Fox Acts pag. 249. who committed his soule to Purgatory till Doomes day.

Sixthly, this Doctrine overthroweth their Popish prayers for the dead, 6. Against pray­ing for the dead directed unto GOD to ease them, and free them from the paines of Purgatory, yea and that kind of kindnes too which many that do professe the Orthodox doctrine, doe unwarrantably use in words, and further, as a more durable monument of their mistake, Balthaesar Ly­dius Nota in disputat. Taber. pag. 202. do write upon the grave stones of the dead, GOD be mercifull to the soule of this dead man. For are they with CHRIST? then doe their prayers bring no profit to the dead, but hurt to the living. For to speake the fairest of them, 1. Such prayers can be no better than an idle word, Mat. 12 36. for which we must give an account at that day. 2. They are an injury to the dead, and do vertually imply, that such as pray for them are not perswaded they are in happinesse for whom they pray. 3. This practise although it might be perhaps by some qualification justifiable in the intention of the speaker, yet may it breed danger in the conceit of the hearer, who may turne thy volun­tary devotion to harden him in the dangerous error of that opinion; if then no benefit redounds either to the dead, thy selfe, or the hearer, its best to leave those formes of prayer which are made for the dead. But ignorant persons being reproved are bold to re­ply in this foolish manner, what would you have us [Page 25] say of the dead, would you have us to revile or curse them? Oh perverse minds! as though necessitie lay upon you, either to pray for them or to curse them? Belike what displeaseth GOD pleaseth you passing well: let us speake of the dead as GODS Word tea­cheth us to speake of them; sure I am, it no where en­joyneth us to pray for them, nor furnisheth us with the example of any Saint to that purpose, and yet were their affections to the dead as good as yours. Cannot you use such formes of speech when you fall into mention of them, they are with GOD, they are at rest, they are happy, their memorie is blessed, unlesse you pray for them.

But leaving now these Uses of confutation, I come to those of instruction, which are indeed more profi­table for our edification, and more sutable to this pre­sent occasion, and the first is,

Feare not death (O thou righteous soul) overmuch; Vse of In­struction. its one benefit we reape from the death of our blessed Saviour, to be freed from the feare of our own death; death is called indeed by Bildad in Iob, 1. Death not to be feared. the prince ofter­rours, & by the Philosopher, Heb. 2. 15. of all formidable things, the most terrible, Iob. 18. 14. so it is to the wicked, or at least there is good cause it should be so, for to such as live with­out CHRIST, death is as a purseivant sent from hell to fetch them thither: but they that live consciona­bly, may thinke of death comfortably, and they may sing that triumphant song, 1 Cor. 15. O death where is thy sting! they may take this all-devouring serpent without any hurt at all into their bosomes: they that have their debts paid, dare go out of doores, and are not afraid to meet the Sergeant; they dare looke on death, and [Page 26] welcome him as the King of heavens officer to give them possession of an everlasting-inheritance; wee feare our friends when they have a vizour on their fa­ces, but put it off and we rejoyce in them. Excellent was the speech of S. Ambrose to the Nobles of his ci­ty, which with threats and flatteries were sent to him by the Count Stilico, to perswade him to pray unto GOD for the continuance of his life, which when the holy Bishop heard he answered divinely, Paulinus in vi­ta Ambrosij ad B. August. J have not so lived amongst you that I am ashamed to live lon­ger, nor am J afraid to die, because we have a good Lord. Doubtlesse had we (beloved brethren) as much faith on earth as there is joy in heaven, we would not be afraid of death: this is the narrow passage betwixt this life and our countrie: on this side the bridge we have many troubles, many sins, many feares, many temptations of the Divel, which should make us think the worse of our lives, and very willing to leave them: but on the other side, we shall be freed from all trou­ble, from all sin, from al molestation of the divel, and shall be filled with all the joy our hearts can possibly desire. So that hitherto we may apply Sampsons riddle, Out of the enter came forth meat, Judg. 14. 14. and out of the strong came forth sweetnesse.

Secondly, this may serve to moderate our exces­sive mourning for our friends which die, 2. Mourne not im­moderatly for the dead. we hope in the LORD. David exceeded in his sorrow for Ab­salon, and was there not a cause? He did not so at the death of the infant. Let us rejoyce, Saint Chrysostome saith, Chrys. in locum. 2 Sam. 12. 23. for the just both living and dead, because they are happy, let us not in an unseemely manner bewaile them by pulling off our haires, baring our armes, tea­ring [Page 27] our faces, or putting on mourning garments, so saith the father; and I say, happy are they which have exchanged a base earthly tabernacle for a princely Pallace, sorrowes for joy, and earth for heaven; and me thinkes our blessed brother now deceased, if he had intercourse with us mortall creatures, would say to his deare wife lying in her teares, children and friends, as our Saviour did to those pious women that followed him; Luk. 23. 28. Daughters of Ierusalem weepe not for me but weepe for your s [...]lves, you know my fastings, my meditations, my watchings (and know you brethren that godly Ministers do purposely watch and medi­tate for you, when you are or would be a sleep.) You know my griefe for my owne calamities and for the calamities of GODS Church, and by your owne ex­perience, you may know what sharpe combats I have had with that raging enemie the Divell, and what wounds I have received in the conflict; now do I feare no perils on the land or sea, no perils in the house or in the field, now am J victorious over Satan and have trampled him under my feet, and now he hath nothing at all in mee, and now am J crowned with glorie, and would you (my deare friends) be so unkind to me to wish me alive againe, and to run the former hazards? Kings and Queenes are willing to marrie their daughters to forraine Princes, and never looke to set their eyes onthem againe, and should we mourne too much for his absence, and not rather re­joyce with him for his happier estate then this earth can afford? Gen. 45. 27. When Iacob heard that his beloved Ioseph was alive, and governour over all the Land of Aegypt, his fainting heart revived, no lesse ought the conside­ration [Page 28] of the glorie of departed servants of GOD, cheere up our drooping and sad hearts for them, and excite us to desire the fruition of the same glorie.

And this is my next point to be handled, I desire, saith S. Paul, to be dissolved and to be with CHRIST.

It's the fore-sight of heavenly glory and being with CHRIST, Doctrine 3. Foresight of be­ing with Christ makes willing to d [...]e. that makes a man desire to die: Some men indeed would die, because there is nothing in this world for them to expect but miserie and shame, and these do little lesse sometimes then call for the rocks to fall upon them, that they might end their wretched daies as Iob saith, Iob. 3. 21, 23. they long for death, and dig for it more then for hid treasure, which rejoyce exceedingly, and are glad when they can finde the grave, this motive swaied not Saint Paul, but onely this that he might be with CHRIST. I grant to desire death simply, as death, is against the Law of GOD and the law of nature, death is our enemie, and is not from GOD creationes by creation, Death simply not desired. though it be truly from him ultione to re­venge the sins of man, Florus cited by B Vsher in hist. saith Florus de praedest: or as others say, it is from him ordinatione, because in ju­stice he ordained death corporall as one part of the punishment which was due for the sinne of man, Gotesol. p 132. and hence our Saviour CHRIST himselfe who knew no sin at all, viewing death as it is in it selfe considered, declined it, 2 Cor. 5. 4. let this cup passe, and so did Saint Paul too, we will not (saith he) be uncloathed, the parting of these good friends body and soule without some further end, is a grievous separation; this harmelesse inno­cent nature teacheth; and as death is further a meanes to cut off all possibility to profit others, and to helpe the poore Church of CHRIST with our labours [...]us [Page 29] piety and grace may move them to pray with David, LORD let my soule live. Psal. 119. 175. These cautions are premised to prevent mistaking in the point; but now, which is to my purpose, Consider death as it is a way & meanes to bring us to the presence of CHRIST, so it may be holily desired, our Saviour CHRIST, who said, let this cup passe, Luk. 12. 50. said also as his death was our life, I have a Baptisme to be baptized withall, and how am I pained till it be accomplished? 2 Cor. 5. 4. and nót only I Paul, but we that are faithfull that are in this tabernacle, do groane earnestly, ver. 2. not for that we would be uncloathed, but cloathed upon, that mortality might be swallowed up of life; and af­ter, we are willing rather to be absent from the body and present with the LORD. Ver. 8. Its the love that a child should be borne into the world, not the love of paine that makes the mother desire the travell in child-birth; excellently saith Saint Basil, Basil de laudi­bus Iustitiae. properanti ad coebestem pae­triam, &c. to him that makes hast to the countrey which is above, the stay in the body is more grie­vous then any paine, or any prison: and it is said that Peter and Andrew welcomed their crosses, as they were wont to doe their dearest friends, and imbra­ced them in their armes, and saluted them with kisses of peace. Ignatius encouraged wild beasts to devoure him that he might be bread for CHRIST; Martyrs went to their death with cheerefullnesse and songs, and ran to the stake as to a garland, 2 Sam. 10. 22. and who would with Saul hide himselfe in the stuffe, when he is called to be crowned a King?

If Abraham saw his day by faith when he was but pro­mised, and rejoyced, Ioh. 8. 56. what cause of joy must it needs be to see the Saviour of the world when he is exhibited? [Page 30] If Saint Iohn Baptist did leape at his presence when he was in the wombe of his blessed mother. What will his glorious presence effect in them who shall behold him in al his Royaltie? if the Wife men of the East went a long journie, Luk. 1. 44. and rejoyced to see the ho­ly Babe CHRIST in the house; what cause of joy will it be to see him sit in his glorie at the right hand of his Father, far above all Principalities and powers? If many Kings and Princes longed for that day to see their Saviour mortall, Luk. 10. 24. what resemblance is fit to expresse the joy of those that behold him crowned with glory and immortalitie? it is a passing glory to be admitted to the sight of CHRIST his face, and to receive glory from the brightnesse of his Majestie, and if we were to suffer torments every day, yea the very torments of hell for a time, therby to gaine the sight of CHRIST, it were nothing in respect of the reward.

This Doctrine shewes us the extreame folly of all licentious livers and impenitent sinners; Vse 1. when they looke upon their wicked courses, Wicked ones cannot bee with Christ. what for sight can they have but of hell as their just reward they would be with CHRIST (as they say) hereafter, and yet they will not have CHRIST to be wi [...]h them now, and to rule over them▪ they will sow unto the flesh, and yet would reape unto the spirit; they are stout and will have their sinne though they be damned for it: we will (say those rebels in Ieremy) walke after our owne devices, Jer. 18. 22. and we will every one doe the imaginations of his evill heart. Experience sheweth us that you can­not crush oyle out of skins,[?] nor sweet wine out of sower grapes, and if you be the seedesmen of darnell and cockle, you shall have no harvest of wheat [...]or [Page 31] good graine; you will not live conscionably, and yet you would die peaceably; and though you speake CHRIST faire, yet you wil loose nothing for his sake; the chaine will make your profession afraid, and re­proach will make it ashamed: you love him well you say; but you will be advised not to displease such and such friends for his love; your fore-sight of Heaven hath no hands to do good works corporall and spiri­tuall, nor eyes to shed teares for your sins and the sins of others, nor stomacke to abide a holy and a religi­ous fast, nor flesh to endure this mortification and zealous revenge, nor tongue to speake the language of confession, and zealous, devout and faithfull pray­er; if then in your extremities and when your feares approach, you send for us, as Pharaoh did for Moses, and never till then, 2 King. 6. 26, 27. and cry unto us helpe us and com­fort us, as that starved woman did, to the King of Israel: Wee answer as hee did that distressed crea­ture, if the LORD doth not helpe you, how should we? And now by this time I suppose you are brought to that passe, that GODS servants, whom you have in your prosperity despised may say to you concerning all your daubers whom you then respected, where are they now that will prophesie peace peace unto you? your consciences which before were asleepe, being now awakened to heare the crie of your sinnes, and these glasses formerly covered with dust as it were, being wiped cleare to represent unto you the disfigu­red and odious face of your sinnes; when these evill daies shall come upon you (as they will or that which is worse) you must needs confesse to the terrour of your soules, Gen 42. 12. that we GODS Messengers have told you of these things, and you would not heare us, as Reuben [Page 32] said to his brethren. Your sins which you tooke to be your friends (as GOD himselfe hath threatned) are suddenly turned to be your foes, and now do ap­peare as a marshalled army comming in a terrible manner against you, Psal. 50. 21. and when GOD speakes to your consciences, 2 King. 9 33. as Iehu did to the Eunuchs, who is on my side? who? even they will cast you downe and dash, as it were, your blood against the wals, and make you to be trampled upon; and then can you cast your eyes no­way without horrour, if upwards unto heaven, they will tell you that you are justly excluded out of that happy place, if you think upon hell, the mouth there­of (as you feare) is open every moment to receive you when these evill daies shall come, &c.

Second Use of instruction is, that we would study our selves, 2. Get assurance of Christ. and ransacke our soules, and be of good grounds, and to have certaine evidence that our change shall be for the better: mans wisdome tea­cheth him in Summer to provide for Winter, in youth for old age; if GOD be better then the world and heaven better then earth, and the soule better then the body, shall we not labour while we live to get full assurance of being with CHRIST, as S. Paul had, when we are dead? but here is the maine doubt, how I should know and be assured thereof.

First, if thou art assured hereof, then hast thou faith, the maine and fundamentall grace, 1. Faith gives as­surance of Christ. not fundamentum quod, that is, CHRIST, but cui as a learned Schoole­man doth distinguish, immediatly laying us upon CHRIST, and as a Captaine, I say not making the gra­ces as heavenly Souldiers, but as bringing them forth to fight according to their severall operations; thou hast I say a lively faith both in that direct act where­by [Page 33] it justifieth, and also by a prudent observation of the worke of faith in thy soule; thou dost by faith be­lieve that thou art justified by faith; thou hast also the attendant companion upon faith, that Christian hope whereby thou waitest on GOD till he accomplish all his gratious promises; Heb. 3. 6. if we come against the Di­vell as David did against the Philistine, 1 Sam. 17. 45. not with sword, shield and speare, but in the name of the LORD of Hosts, we are sure to conquer. If we have these graces and by the use of holy meanes do hold them fast, how happy are we! Blessed is he that beleeveth the Lords words to be all of them true, and blessed is he that waiteth on him, till he manifests the truth of his words, that believeth by faith that GOD is his Father, and expect­eth by hope that he should shew a fatherly affection to him; who believes that salvation belongs to him, and waites by hope til he enters into possession of it: if this then be the blessed frame of thy soule, that thou resol­vest and hopest to live, and thou resolvest and hopest to die in the armes of thy sweet Saviour, thou art in a happy case.

Secondly, if thou hast this holy affection to die, and assurance of being with CHRIST when thou art dead, 2. Assurance of be­ing with Christ what it works. then dost thou labour for the true sense and fee­ling of thy reconciliation with GOD, Mat 5. 25. and dost make thy peace with thy brother whom thou hast wrong­ed by word or deed; if thou lookest to see the face of CHRIST the righteous Judge with comfort thou wilt abandon foolish shame, and fond selfe-love, thou wilt make restitution, and returne goods in thy hands to the right owner; Ezek. 33. 15. thou wilt not suffer sin to lie upon thy soule, Iob. 31. 38. nor let thy furrowes in thy field to cry out a­gainst [Page 34] thee, nor by proportion, the stone and timber of thy house to complaine of thee, Zach 5. 4. for this would bring a curse to consume them: thou wilt often make thy reck­ning even with thy GOD, for this makes friendship du­rable, if CHRIST be gone, as he seemes to be at some time from his children, thou wilt seek for him sorrow­ing as Mary his mother did, and thou shalt in GODS good time find him in the Temple (as she did) I mean in the use of his holy ordinances.

Thirdly, 3. Spiritual watch alwaies be vigilant and watchfull; this spi­rituall watch is nothing but the carefullnesse of the soule to keep spirituall graces in their vigour and acti­vity, and though GOD hath appointed watchmen o­ver us, yet hath he not appointed watchmen for us, their watching is not in our stead to give us leave to sleepe, but it is to keepe us waking, what I say to you, I say to all, Mar. 13 37. Watch. And very good reason, You know not (saith our Saviour) what houre your LORD will come; Mat 24. 42. and our drousie disposition will be soone rocked a sleepe by Satan, who besprinkles the temples of our head with his spirituall opium of wicked motions and suggestions, if we do not lawfully strive against them; take heed least thine owne corrupt heart the greatest enemy thou hast beguileth thee not, be prudently vi­gilant to descry dangers before they come, to pre­vent all occasions whereby thy happy estate might be lost; the dumbe beasts, as Oxe and Mule, that are without understanding, will not come neare the place where they have escaped danger, and shouldest thou adventure to the hazard of thy soule? in knowledge be not like the horse and mule, in avoiding dangers be like them. Consider the Divels policy, he is a [Page 35] theefe; a beggar may safely passe by him, his aime is to rob the wealthy passenger: rub thine eyes often, frequently ransacke thy heart, keep GODS feare fresh in thy soule. Iacob could not sleepe when he heard of Esau his comming against him, and Sampson had little list to sleepe in Dalilaes lap when he heard the Phili­stins were comming on him; Gen 32. delight in the society of the Saints, Iudg 16. 19, 20 good company keepes us waking; all these are soveraigne helps to keepe us spiritually watching.

Fourthly, often meditate on death, die as it were daily in the disposition of thy soule, 4. Frequent medi­tation on death. and preparation to death; forgetfullnesse of death makes life to be sin­full, and death to be terrible as a destroying Lyon, Lamen. 1. 9. whereas the sight of savage beasts is not terrible to those that converse with them; Mat. 24. 48. looke on death as on the Sun in an opticke glasse, though it be far off, yet it seemes neere at hand, and so in truth it may be neere us, being as a pit covered with snow into which wee may suddenly fall; that which many carrie in their rings, carrie thou in thy heart, memento mori; be like to those that in their life time had their scpulchers in their gardens, and places of pleasure, and that they might be mindfull hereof, some had dead mens skuls before their eyes in their most delicious banquets; by so doing, we should prevent a great deale of sin, & it would be as a bitter pill to purge out many noisome humours, Deut. 32. 29. and prove that we are truly wise, alwaies ready for death: its an excellent thing when death ap­proacheth, to have nothing else to do but to die.

Fifthly, 5. Continuall prayer. it is a comfortable signe, if thou dost hear­tily pray to GOD for this very end as the Saints of [Page 36] GOD have done: Psal. 39. 21. & 90. 12. prayer is our best guard when we are at home and when we are abroad; GOD will not denie our suits made in CHRIST his name, Luk 2. 32. because this was one benefit which CHRIST merited for us. Alas what else should we do when we are every day for ought we know going to judgement? should we not intreat the Judge to pardon us? should we not with sighes and sobs cry continually unto him to be mercifull unto us? Sozom lib. 1. Hier. reports in the life of Paul a Disciple of Anthony the first Monke, Histor. cap 13. and that not sim­ply for devotion, but to avoid persecution, that this religious man was found dead kneeling upon his knees, holding up his hands, lifting up his eyes, the soule was so devout that the very dead corps seemed to pray unto GOD, now this humble seeking to GOD by prayer that he would make us alwaies ready for death, argues a soule sensible of its owne weakenesse and of GODS goodnesse.

Sixthly, if thou art sincere and sound at the heart, and walkest with GOD in the uprightnesse of thy soule, 6. Sincerity. and makest this the crowne and garland of thy life, which will never wither and decay, that thou ha­test all knowne sins, not the outward onely whereof men may be witnesses, but all inward corruptions, as hardnesse of heart, Esay 55. 7. wanton revengefull thoughts and such like, whereof the world can take no notice, if thou magnifiest GODS graces, and gracious per­sons, and canst be content out of thy love to CHRIST, to suffer any thing for CHRIST, this is sincerity: I say not legall sincerity, that is a perfection too high for us to attaine unto, nor onely naturall and morall integrity, whereby an unregenerate man is guided by [Page 37] the light which is in him without hypocrisie (this may the very heathens have) but Evangelicall inte­grity, whereby the person being accepted for CHRIST, the heart though failing in some particu­lar actions, yet manifests habituall grace by a constant course (in the generall) of a holy conversation.

Lastly, 7. Thankes for Redemption from death. to name no more, if we are truly thankfull unto GOD for making away for us to goe by death to heaven (by the death of his Son) whose portion by due desert was hell; how Iudith and Ester were magnified for procuring deliverance to their coun­trymen from outward enemies, the Bible sheweth: how the Grecians honoured Flaminius the Romane for prevailing against Philip of Macedon, Plutar. in vita Flami. and proclai­ming their liberty, Florus Hist. is registred in heathen stories, with what applauses and acclamations of all the Ro­mans, men, Rom. li. 2 7. women, and children Constantine was re­ceived into that Queene of Cities, Euseb. lib. 1 de vita Const. c. 33, 34. Eusebius the Histo­rian doth relate, for vanquishing the Tyrant Maxen­tius, calling him their deliverer, their conserver, their bountifull Patron, a common good thing, &c. here was love and thankfulnesse we see most earnest; GOD knowes and our owne consciences testifie unto us this day how far we exceed those Grecians and Romans in mercies bestowed upon us, not by a mortall man but by our JESVS, not from temporall servitude, but from the power of the divell; if then our cries and acclamations be to our JESVS constantly, [...], as theirs were to their deliverers, and we can joyfully sound forth S. Paul [...], O death where is thy sting­thankes be to GOD who hath given us victory through JE­SVS CHRIST our LORD, this is a good signe of a bles­sed [Page 38] man; and if these are in you, I do assure you that your estate is now good, and by perseverance in them, shall be farre better hereafter, and these will comfort you, What comforts in death. when all the comforts of the world will faile. What will all friends, riches, and pleasures pro­fit when you are on your death-bed? unlesse you have this foresight of joy in CHRIST, you live (for ought you know) under GODS curse, the curse both of the Law, and the curse of the Gospell, and you can have no solid joy in any thing under the Sun, no more then a condemned man can have in his wealth & fore-pas­sed honour; but have and keep these fruits of the ho­ly Spirit, and when death shall come to thee, and take thee (as it were) by the hand, thou hast no cause to shrinke for feare, but maist say with Babylas slaine by Decius that persecutor, in the words of the Psalmist, Returne unto thy rest O my soule, for the LORD hath beene beneficiall unto thee, now my griefes farewell, & all my wrongs adieu, and now my soule be glad, for now commeth thy rest, thy sure rest, thy sweet and never fading rest; and that which comforted Hezekiah on his supposed death-bed, Esay 38. 3. Remember LORD how I have walked before thee with an upright heart; that also was a great comfort to this our deceased brother, that he could say to mee in his last sicknesse, when I visited him, Note. that he had walked in sincerity, and performed his Ministeriall duties (setting humane unavoidable defects aside) with an upright heart, and so I doubt not but GOD sent his Angell to waite at his beds head to carry his soule when it parted from the body, into Abrahams bosome.

You have heard (beloved) what was Saint Pauls [Page 39] desire, that was to die; and a reason implied of his de­sire, for then he should be with CHRIST: hearken with the like Christian attention to Saint Pauls judge­ment or censure of that estate of being with CHRIST; this is saith he far the better, or (as some expound the words) which is best of all: Quest. which occasions a Que­stion, Whether is it better to be with CHRIST in his humane nature, How it is best to be with Christ. then to be with GOD, whose beatifi­call vision is said to be the chiefe object of happi­nesse? To which I answer, that the Apostle doth not compare these together, Sol. I meane the enjoying of GOD and CHRIST, as though his chiefe happinesse did consist rather in beholding the body of CHRIST then the face of GOD, but his being with CHRIST, and that estate in glory is compared to his being in this present world, and he mentioneth CHRIST be­cause he in his humane nature had purchased this great happinesse for him, which consisteth principal­ly in the vision of divine excellency: our happinesse is chiefely in GOD, Aquin. 1, 2. q. 3 art. 8. sine con­tradictione. but by CHRIST his merit: do we not thinke that many poore exiles stripped out of their inheritance, and banished out of their native soile; do desire to see that day, and that blessed man that should bring them out of their captivity, and set­tle them in their former habitations, and rejoyce in him as the author of their happinesse? hence I note,

A life in heaven with CHRIST, Doctrine 4. is farre better then a life on earth with men. Christs glorious presence the best. It is better for the wife to be with her husband then in other company, and is it not much better for the Spouse of CHRIST to be with her LORD, whom she worthily esteemeth as the chiefe of ten thousand? this present life of nature is [Page 40] good, the life of grace is far better, but the life of glo­ry is best of all; it is good to be a babe in CHRIST, it is better to be a strong experienced Christian, but to raigne with CHRIST is best of all; it is good to sigh and sob for sin, it is better to mortifie and to prevaile against it, but it is best of all to be perfectly sanctified, and purged from it. 2 Sam. 14. We know that Absolon recalled from exile, and not admitted to see his fathers face in Court, was impatient of all delayes, and so are GODS children after they are called to GODS favour, long to see their Saviour which is far better, which may fur­ther appeare by these differences betwixt these two e­states. Reason I.

Is it not far better to have the wayward old man in our bosome, Sin in the best on earth. the most spitefull enemy and false friend, I meane all the remainders of corruption, the leprosie and poison of sin quite abolished then to have them still in us? while we live they will be in us do what we can, we shall find much ignorance of GOD and all his waies, much folly which keepeth us from ta­king any thing to heart which respecteth GOD or our selves, much uncircumcision of heart which makes us that we cannot be holily poore in spirit though conscious of innumerable motives which should in­duce us hereunto, much drosse of selfe-sufficiency which will not let us perceive what need we have of GODS presence for the quickning, strengthening, comforting, directing and prospering of us in all our wayes, though the breath of our nostrils be not more necessary for our naturall being, then his grace is for our spirituall welfare and comfort; these evils do re­nue their assaults on us every day, and notwithstan­ding [Page 41] we renue daily our indeavouring against them, yet cannot we get that full conquest over them. If we could assemble all the Saints together, and aske them whether they were without sin, Aug. de natura & gratia c. 36. what do we thinke would they answer? whither that which Pelagius saith, or that which Iohn the Apostle saith? How great soe­ver their excellency was, if they could be asked, they would cry out with one voice, 1 Joh. 1. 8. If we say we have no sin, we deceive our selves, and there is no truth in us, and would they perhaps say so more humbly then truly? GOD placeth not the commendation of humility in any part of falsity: and therefore if they spoke this truly, they had sin, because they humbly confessed it, and the truth was in them; & if they said they had sin when they had none at all, they did lie, and so did sin in lying, and the truth was not in them, but when we are in CHRIST all our sins are quite abolished, and not till then, and therfore to be with CHRIST is far bet­ter.

Secondly, is it not far better to be in such a condi­tion, where we shall be freed from all troubles, 2. Death freeth from all crosses. mise­ries, diseases and discontents, then to live in poverty, debts, diseases, disgraces, discontents and infinite crosses? even those things often which we love the best, and expected the greatest comforts from them may prooue our greatest crosses, or at least we live in feare and expectation of changes and evils to come; now they that are with CHRIST are then and not till then, freed from all those evils which should make our life not over-pleasing to us, and they are not onely freed from those evils, but set in high pla­ces out of the gunne-shot and danger of them, and [Page 42] therefore to be with CHRIST is farre better.

Thirdly, is it not farre better to live in such state where we shall live without feare of displeasing our good GOD, 3. Death freeth from all feare. and of loosing his favour, which is better then life it selfe, then to live in feare of displeasing him? from this feare in this life we can never be freed in truth, nor without great danger in our conceit, and it is a great bitternes to the soule to displease our best friend in the world; from these feares we are fully freed when we shall be with CHRIST, and therefore to be with CHRIST is far the better.

Fourthly, is it not far better to be there, where we shall be freed from the molestations and temptations of the Divell, 4. Death freeth from all temp­tations. who as he is crafty, so is he cruell, then to be encumbred with them? 2 Tim. 4. 8. S. Paul we know trium­phed, when he had finished his course and fought that good fight against them, and shall not we? these infernal spi­rits are every where about us: when we are at our best devotions in the Church, one Divell or other stands at our right hand as at Ioshuahs, Zach. 3. 1. to intice us to sin, they have no place in heaven to trouble us when wee are with CHRIST, and therfore to be with CHRIST is far better.

Fiftly, and lastly, is it not far better to be in heaven with CHRIST where no sin is committed, 5. Death freeth from ill compa­ny. where are no false brethren to betray us, then to live in this world which is a very pest-house and Sodome full of filthinesse, and where perhaps we have not one entire good friend in this world? This is the condition of them that are with CHRIST, Psal. 120. 5. they are freed from that woe of the Psalmist; VVoe is me that I am constrained to dwell in Mesech, and from the company of all the [Page 43] wicked, and shall see with unspeakable joy and com­fort the blessed Angels, and the spirits of all the faith­full departed, the glorious company of Martyrs which shine now much brighter then the flames wherewith they were burned, they shall see the bles­sed Virgin Mary the mother of our LORD, they shall see the most sacred humanity of our Saviour, and his comely face, fairer then the sons of men; and above all this, they shall immediatly enjoy the glorious pre­sence of GOD, and have a cleare sight of the divine face: and consequently to be with CHRIST is the best of all.

First, Vse 1. if to be with CHRIST, is best of all, then (by the law of contraries) to be with the divells in hell is worst of all; to be borne in sin is bad, to live a slave of sin is worse, but to die in sin is worst of all: to live in a deep dungeon and prison, to be tormented with the sight of ugly divels, & that with everlasting fire with­out all ease, intermission and hope of remedy, what a wofull thing is it? if some have lost their wits by meanes of some dreadfull sight, yea if the very suspi­tion of divels hath caused many men to tremble, and the haires of their heads to stand upright, what shall then the terrour and feare of that dark lake be, which is full of many horrible fiends and dreadfull hellish monsters? the appearing of divels in horrible shape, is a far greater evill then is imagined: some body saith (he beares the name of Cyrill) that one would choose rather to burne in a hot fire, Cyril de vita B. Hieronymi ad finem Epist. B. Hieron. then endure their feare­full fight. Good LORD that any Christian should live in the danger hereof, and yet be senselesse? what to be a fire-brand of hell and not to be moved? this stu­pidity [Page 44] may make our hearts to quake, and our flesh to tremble, and astonish our senses; O then pity your owne soules, pity the soules of wretched sinners, and be intreated (brethren) by the sweete mercies of GOD, by all the sufferings of our Saviour, by all the joyes of heaven to seeke the LORD while he may be found: if the danger of sin was onely to be bond-men and bond-wo­men, as Queene Ester said to Ahashverus, Ester 7 4. I would have held my tongue, or I would have beene lesse importu­nate with you, but the punishment is a thousand times greater, and I am at this time GODS Messenger, to bring heavy tidings unto sinners, and I will tell you what you shall find true by experience hereafter, that you who are despisers and contemners of GODS Or­dinances, formall professors having a shew, not any power of godlinesse, malicious persons, &c. shall after a little time, yea a very little time, cry out, Wo, wo, wo. Ah what an unfortunate wretch am I, that have lost all hopes of heaven! time was when happinesse was offered to me, but I (foole that I was) rejected it, now alas shall I weepe and waile for ever. A little Ci­ty as I have somewhere read, resisted Alexander, he lighted a torch and vowed that if they submitted not themselves before the torch was burnt, he would burne their City into ashes; our life is like the bur­ning of a torch; now must thou yeeld up thy selfe to be ruled by the LORD, or burne in hell, not as that Ci­ty for a short time, but for ever: the everlasting flames of hell cannot burne out one staine of sin out of thy soule: What great benefits didst thou receive of the world to allure thee to loose heaven? and what if thou hadst gained much riches and many pleasures, [Page 45] and enjoyned them a hundred yeares? all those are gone, and all are nothing in comparison of the least torment which thou there must suffer; then wilt thou cry out, oh unhappy pleasures, oh unfortunate riches, oh miserable time wherein I foolishly blinded my selfe! Guliel Mel­mes Continua­tor Bedae, c 3. Ethelburga wife of King Iva a Saxon King in this Land, Anno Dom. 709. by a godly policy won her husbands heart from carnall delights: on a day they had all outward solaces that heart could wish, the roome richly furnished with plate, they had sweet & pleasant musicke and delicate cheere; she caused the same place to be strewed with dung, and to be as loathsome as they could make it, she intreated and prevailed with the King to repaire thether, & behol­ding it, he mused in his mind of the change, she took the opportunity, and thus said unto him, where are ye­sterdaies delights, good cheare, and rich furniture? are not all such things as wind and vanity which pas­seth away? and with these and the like speeches she drew her husband to a mortified life. Oh that this or the like consideration could reduce the lovers of pleasures to the love of the ever-living GOD! If the damned in hell could have but another life in this world, nay if those which have but seene them, or rather (as I believe in my instance) the strong imagi­nation of such a terrible sight; I would not wonder if they proved the greatest Saints on earth. Venera­ble Bede tels (as he thinks) a true story, of one Dri­thelme by name, Beda Hist or. Aug l. 5. c. 13. (the man lived in Northumberland) who was raised from death to life, and reported won­drous things which he had heard and seene both of joy and paine, which wrought this great effect (as [Page 46] there is chronicled) that he utterly detested this pre­sent life, and abandoned all worldly cares, chastised his old impotent body with daily fasting, plunging himselfe in Winter season into the cold water, sin­ging of Psalmes and devoutly praying, and when the beholders said, Brother Drithelme, this is a marvel­lous thing that you can possibly suffer such bitter and sharp cold; marvell not (saith he) for I have seene places colder then these. Let this move thee to seeke the LORD while he may be found, the benefit of this life you cannot long enjoy, and when it is once past, it is ever past, you cannot recover it though you had in your power a thousand worlds to give to redeeme it.

And as for us fellow souldiers and deare Christians, let us hold fast that goodnesse which we have, Courage a­gainst death. let us play the men, let us be couragious, constant, and never weary of well-doing; let neither divell nor man take our crownes away from us, never looke to enjoy a state which is best of all, without much opposition, Pharaoh will pursue you with all his power to bring you back into servitude, but do you like stout Cham­pions repell the temptations of the divell, as Gregory Nyssen instructeth you. Gregor. Nyssen Sancto Bapti. Oratio. Avant thou cursed and un­happy creature, I am a dead man, a dead man loves not bodily pleasures, a dead man is not caught with riches, a dead man slandereth not, a dead man is no lier, &c now have I another kinde of life, and ano­ther rule of life then formerly I had. I have learned to contemne earthly things, and to set my mind on heavenly things. Hier Epist. ad Eustachium. That which Saint Hierom spoke of judgement, we may apply to the joyes of heaven, let them be painted on the walls of our houses, and in [Page 47] every corner thereof, that they may be alwaies before our eyes: as Captaines do encourage their Souldiers to fight for their country, lives, profession, &c. so doe I say to you brethren, it is the LORD of Hosts whose battailes you fight, it is your own salvation which is in hazard, your enemies would rob you of grace, and deprive you of happinesse; if you give up your wea­pons you are undone and firebrands of hell, be valiant therefore and keepe this treasure, this pretious trea­sure which CHRIST (saith S. Bernard) did judge to be more pretious then his owne blood; Bernard ser. 3. de Adventu Dom. if I had kept the blood of CHRIST which dropped from him as he hanged on the Crosse in a glasse, how carefull should I be to keep it? and must I not be carefull of my soule which is a pretious treasure kept in an ear­then vessell? if thou art poore in thine outward estate, and CHRIST be thy portion, thou art rich enough, care not for outward poverty, be the LORDS servant now, & thou shalt be with CHRIST hereafter, which is best of all. If thou art afflicted in thy body with any grievous disease, care not for that; if afflictions work kindly to mortifie thy sinne now, thou shalt be with CHRIST hereafter, which is best of all; if thou art basely esteemed and persecuted by wicked men, care not for that; if this be for righteousnesse and out of a desire to keep a good conscience, thou shalt be with CHRIST hereafter, which is best of all. If thou hast but weake indeavours and a litle strength to goodnes, if thou strivest to be better, & art a conquering thy sin, be not daunted hereat, thou shalt be with CHRIST hereafter, which is best of all. And to reflect upon our deceased brother, now hast thou happy soule that [Page 48] which thou hast so much longed for; thy death is the death of all thy defects, & the beginning of ever­lasting happinesse; thy faithfullnesse thy integrity, thy zeale have procured to thee a crowne of glory, now hast thou thy fill of happinesse; O blessed art thou that maist see the LORD face to face, that thou maist enjoy the happy sight of thy sweet Saviour; thou be­holdest thousands of Angels, the Assembly of our first Parents, the seates of the Apostles, the tribunals of the Prophets, the scepters of the Patriarkes, the crownes of the Martyrs, Basil. de Bapt. fol. 147. and the praises of all just men made perfect, as Saint Basil saith.

Our Apostle hath made it knowne unto us, Coherence. why in respect of himself he desired to die, and of this I have already spoken: now doth he in this verse acquaint us with the reason, why he should desire to live, be­cause his life made more for the profit and advantage of the Philippians, then his death could doe. For ma­king the way to the maine point which I doe onely aime at, five things are to be cleared.

1. Exposition. What is meant by Flesh? the mortall body in which the soule dwelleth by a Synecdoche, flesh be­ing a conspicuous part thereof.

2. What is it to live in the flesh? it is to live a natu­rall life preserved by naturall meanes, as eating, drin­king, sleeping, &c. we walke in the flesh though we do not warre after the flesh; 2 Cor. 10. 3. yet take him not as if he meant to abide alwaies in the flesh, and by a privi­ledge [Page 49] to be exempted from death which is appointed for all men, Phil. 1. 12. but he meanes deliverance from those present bonds, and the continuance of his life for a time to the furtherance of their faith and joy.

3. Marke here and in the former verse that our Apostle speakes as if his soule was himselfe, and as if his body was no essentiall part of man, this is not true in propriety of speech, and therefore is to be taken improperly by a Synecdoche, Integri promembro, the whole is put for a part, & here for a principall part of Paul, the same trope in the like phrases touching our Saviour CHRIST, John 3. 13. & John 6. 62. is by a kind of Appropriation cal­led by Divines the Communication of properties; Acts 20 28. and these arousefull termes happily invented to cleare these and many obscure Texts of Scripture touching our Saviour. But to returne to our Apostle: Saint Paul consisteth of flesh and spirit, or soule and body, and yet Saint Paul saith, for him to abide in the flesh is more profitable for them. When hee died he was with CHRIST; how? not with his body, but with his soule: Saint Paul is dead and hath seene corrupti­on. How? in body, not in soule. Saint Paul in proprie­ty of speech abideth not in the flesh, but his spirit a principall part of Paul that is it which during the terme of his naturall life abideth in the flesh or body.

4. More necessary] This is not spoken simply but comparatively, it was not absolutely necessary for the Church that S. Paul should live, for GOD could even then, as after his departure he did, provide other Instructours to build his Church and House, but yet it was more necessary for their profit that he should live then die.

[Page 50] 5. For you] But why more necessary? was it not because his appointed time to die was not yet come? this is true, but personall. He mentioneth that which concernes the Philippians, that they might take notice how carefull he was for them, and how thankfull they ought to be to GOD for him.

My life is more needfull for you, for the furthe­rance of your faith and piety.

Q. Did Saint Paul desire to live only for the good of the Philippians?

Sol. He neither saith it, nor thinketh it. He saith his life was more needfull for the Philippians, so it was, but he saith not only for them.

Q. Why then doth he only name them?

Answ. Because he only writeth to them. Good Shep­heards preferre the welfare of their sheep to their own glory.

Behold a patterne of admirable love in a Shep­heard to the sheep of CHRIST, preferring their wel­fare to his own present glory. What Merchant (saith Saint Chrysostome) having his vessell fraught with rich commodities, Chrysost. in lo­cun. if he could safely arrive at a haven would doubt to do so, rather then be still tossed in the sea? What Champion would-strive for the ma­stery when he might weare the corruptible crowne? What Commander when he might rest at home in glory after a triumphant victory, would rather still continue the fight to the hazard of his life and ho­nour? and yet this is S. Pauls choise, wherein he resem­bles a woman that hath husband & children, her hus­band is in a far country & she is with her children; she may go to him whom her soule doth chiefely love, and there she shall be abundantly provided for, but then she must leave her children behind her, and what [Page 51] then will become of you my poore children? it would be better indeed for me to be with my husband, but it would be worse with you then now it is, for your sakes therefore it is that I neglect mine owne present honour to do you good. Leaving this discourse, the words do naturally yeeld us this Doctrine, which I will handle being pertinent to our present purpose.

The life of a faithfull Minister doth more good, Doctrine 5. and is more profitable for GODS people then his death: A Ministers life more profi­table then his death. This doth S. Paul witnesse of himselfe, yet from this par­ticular and worthy example, the grounds and reasons of his assertion being common, and the same in others that they were in him, the doctrine is generally true of every faithfull Pastour, that they doe more good to the living Saints while they themselves doe live, then when they are dead. The Word of GOD in the mouthes of the Ministers is not weake, but mighty in operation, able to cast downe strong holds and whatsoever opposeth it selfe to it: though Satan be the strong man that keeps possession, yet the LORD is stronger and can cast him out. See the efficacy and wonderfull working of the Gospell, Rom. 15. 19. that Saint Paul could say for his part only, that from Ierusalem round about unto Illyricum, Mat. 24 27. he had fully preached the Gos­pell of CHRIST, and as the lightening commeth out of the East, and shineth to the West, and as the Suns going forth is from the ends of the heaven, Psal. 19. 6. and his circuit to the ends of it, and there is nothing hid from the heat thereof: so in Saint Pauls time the Gospell was come into all the knowne parts of the world, Coloss. 1. 6. and brought forth fruit, as it did amongst the Colossians; thus did the Gos­pell strangely spread it selfe by the preaching of [Page 52] GODS servants, even while Saint Paul himselfe was alive, and after the Apostles by their Successours as they were Pastours; as the soule in the body, so were Christians dispersed in the world, even the Getuli­ans, Moores, Spaniards, Galls, and the Britans, the Sarmatians also, Germanes and Scythians do believe in CHRIST, before whom the gates of all Cities are throwne open, and none are shut against him, before whom also the iron locks are broken, and the brazen gates are opened, i. e. the hearts of very many that were holden fast locked by the divell, are now unloc­ked by the faith of CHRIST, Tertul adver­sus Iudaeos. saith Tertullian. What instrument was ever too weake to effect GODS will, if he tooke it in hand? though the Apostles presence was but weak, and their speech rude, and their words distastfull and unwelcome to the world, yet did they prevaile, or if they had been to preach to Infants and children not seasoned with inveterate idolatry, it had beene no great mastery to have brought them to the faith of CHRIST, as it was no great glory to the Spa­niard, to vanquish the Indians, when Benzo the Italian reported that he durst be one of the 25. that would fight with ten thousand, nay with twenty thousand of that naked people: but the case is altered now, for 1. The Apostles were but few for number and of no great reckoning in the world: 2. For the same men to teach a strange doctrine to believe on CHRIST crucified, and to be ready to lay downe their lives for him, if they looked to go to heaven. 3. To preach to the world when many of them did seeke after wis­dome and secular Philosophy, 2 Cor. 10. 5. as did the Grecians, many after state policy and war, as did the Romans, [Page 53] and all of them trained up in a long continued will-worship, and damnable idolatry of a deepe die, yet the Gospell by the preaching of it, as Aarons rod amongst the serpents of the Magicians devoured them all, and brought them to acknowledge allegi­ance to it; surely this should make us cry out, as the people did upon the proofe that Elias made, 2 King. 18. 39. the LORD he is GOD, the LORD he is GOD. Now the LORD doth this great worke by the Ministery of li­ving men, and sometimes by weake men, that the ex­cellency of the power may be ascribed to GOD and not to man: and thus you see in generall the great profit which accompanies the work of the Preachers in the plantation and foundation of Churches: let us consider some particular benefits which redound to them which are actuall members of a visible Church; and they are either 1 in regard of the bad, or 2 in re­gard of those that are good, or 3 in regard of all sorts both good and bad.

First, 1. I say their life is more needfull in regard of those that are actually as yet in the state of unregene­ration, and that in a double respect:

First, to be a powerfull meanes of converting the Elect, 1. Ministers con­vert soules. and to bring them to all the degrees of salvati­on: other professions do aime at the good of this life; the Physician at the health of the body, the Lawyer is for the right of his Client, but the end of the Ministe­ry alone, is chiefely to save mens soules; Vocation, that is by the preaching of the Gospell; 2 Thess. 2. 14. Justification ano­ther degree of salvation, Rom. 10. 14. that is for CHRIST his sake by faith which is given by hearing the Minister; Sanctifi­cation another degree of salvation in this life, is by [Page 54] preaching of the Word, in regard of dying to sin▪ the Mi­nister is as the salt of the earth, Mat. 5. 13. in regard of living to righteousnes, its the Word of grace by which we are san­ctified. What had become of Paulus Sergius, 2 Cor. 3. 8. of Onesi­mus, of Lydia, and of many Churches if they had not beene called to GOD by the preaching of S. Paul, who restored those to life, saith S. Chrysostome, which had sixe hundred ulcers by sin? but what need I instance in particulars; the consciences of millions converted, can witnesse that Ministers have beene their spirituall fathers, their preaching hath beene the key to open the Kingdome of Heaven, and they are appointed by GOD for the gathering of the Saints. Ephes 4 11.

Secondly, 2. Ministers re­straine mens corruptions. their life is profitable, if not to convert, yet to civilize people, and to restraine the corruption of nature; even reason and Philosophy over-ruled Pythagorus, See Bradward, de causa Dei, l. 2. c. 3. by nature the worst of men, as Philemon the Astrologer conjectured, to conquer his naturall propensions to vice, and to become (as his Schollers thought) the best and the most worthy man that lived; much more effectuall sure is the Word preached to produce morall vertues, and to enable some to doe morall workes rationally, out of the sway of right reason, though not obedientially with a pure intenti­on to obey and glorifie GOD; preaching is a banke to hinder the inundation of sinne, and to keepe men in outward conformity, this keeps calmenesse upon the face of the Church and mankind, which otherwise might degenerate into savage brutishnesse. Herod was better by hearing Iohn, and reformed many things that were amisse, and by their meanes they may have many graces of the spirit, it is the influence of the same [Page 55] Sun which ripeneth both the grape and the crab, it is the same spirit also which helpeth the wicked in their morall, and the godly in their spirituall workes, those I speake of may have illumination and a taste of the heavenly gift, and may propagate GODS truth to o­thers, 2 Chro. 24. 21. as Ioash the King did all the daies of Iehojada the high Priest, 2 Chron. 26. 5. and Vzziah in the daies of Zachariah the Prophet: and who sees not that the presence of a godly man doth bridle the tongues of the wicked from wicked speeches, though sore to their griefe, as Iob saith, Iob 29. 8, 9, 10 in my prosperity the young men saw me and hid themselves, the Princes refrained talke, the Nobles held their peace, &c. and the same is reported of Cato, that they would forbeare to speake uncomely things on the stage while he was present: and if swearers rap out unawares prophane oathes in the presence of a grave man, they checke one another, know you not that such a one heard you? the divell dares not shew himselfe a divell in his colours in the presence of such a reverend man as this our brother was.

Secondly, 2. the life of a Minister is more needfull then his death, in regard of those that are effectually called.

First, 3. Ministers mor­tifie reliques of sinne. because there is after conversion much cor­ruption and sinne in GODS people to be mortified, whereof they may justly complaine as did Saint Paul, Rom. 7. the best Christians are like peeces of gold, they are too light and must have their graines of al­lowance to make them currant, Pro. 20. 9. Who can say my heart is cleane? he proposeth the point in his armour by way of demand, making his chalenge to all the world with his triumphant negative, knowing that no man durst [Page 56] step forth, none could justly say, I am entirely inno­cent, I am as good as I ought to be, as good as the ho­ly Law requireth that I should be. Private helps I know, as prayer, fasting, meditation, have their force to abate the strength of sinne, but yet the lively two edged sword, the sword of the Spirit in the mouthes of GODS Ministers, hath the preheminence, that is the fire to wast it, Jer. 23. 29. and the hammer to bruise a hard heart.

Secondly, their Ministery is needfull to discover sins after renovation: 4. Min [...]ster dis­cover secret sins there are secret darke corners in our hearts which are deceitfull, wherein wicked­nesse doth lurk. Psal. 19. 12. Who can tell how often he offends? cleanse me from secret sins. If unknowne sins were in David, who was a man of an excellent spirit, of great under­standing, and a strict examiner of his owne heart, can any man say in truth he is free from them? Basil institutio aspiran ad vi­tam perfectam. Saint Basil saith, it becomes all men to acknowledge that they are not worthy to speake before the divine Majesty, because they are sinners: we are guilty of many faults which we know not, in that respect we may say with our Apostle, I know nothing by my selfe, yet am I not justified thereby, that is, I sin greatly, but I do not understand it. Hence the Prophet saith, Who under­stands his faults? thou wilt confesse if thou art wise, that thou art a greater sinner then other men: so Basil; pri­vate meanes such as are the looking into the law of liberty, 1 Cor. 14. 25. friendly reproofes, and instruction, and such like, are much availeable, yet that which doth most lively discover it, is prophesie, that is it which unbow­els corruption, and best displaies the hidden naked­nesse of old Adam, Heb. 4. 12. and which doth exceedingly ad­vance the honour of the Ministery by the praching [Page 57] of the Gospell, Angels, yea chiefe Angels, as Princi­palities and Powers have learned, what formerly without sin they did not know, Ephes. 3. 10. the manifold wisdome of GOD in the dispensation of the vnsearchable riches of CHRIST to the Gentiles.

Thirdly, many are the steppings aside out of GODS way, 5. Ministers re­voke men into the right way. in regard of actuall sins even in the most sancti­fied, in many things we sin all. David did so, and Peter did so, Iam. 3. 2. and what sheep of CHRIST doth not so? checks of conscience, I know, and GODS fatherly chastisements are good helps to reduce us into the right way; the one is our bosome remembrancer, and the other is like to Ionathans arrow, which hath GODS message in the feathers, yet neither conscience nor crosses have power comparable with CHRIST his voyce in the preaching of the Word, to procure our revocation into GODS waies.

Fourthly, Christians ought to be confirmed in their gracious estate, 6. Ministers con­firme grace be­gun yet whose faith is so constant, that it admits no wavering? whose patience is so fix­ed, that it admits no staggering? the clearest Suns of the Church have been more or lesse eclipsed in their faith, their patience and their piety: of all outward meanes to make us hold out, preaching is the princi­pall, that is as goods to pricke men forward that are under the yoake of CHRIST, that is as salt to swee­ten them and to keep them savoury; it is with our hearts as with our soile, which is not like the Land of Canaan, Mat. 5. 13. the former raine after seeds time at the fall of the leafe, and the latter raine at the spring, to ripen the fruit sufficed, insomuch that Saint Hierome living in Canaan, rarely saw raine there in Iune and Iuly, Hiero in Amos. but [Page 58] our soile though now well watered, yet except it be well refreshed and often comforted with drops of raine from heaven, will parch and wither.

Lastly, to name no more, 7. Ministers in­crease grace. they are notable meanes to increase the vigour and lively-hood of saving gra­ces; they are bellowes to increase the flame, as a sweet raine to make the LORDS inheritance to thrive in goodnesse, they are as milke and wine, and meate to make the children of GOD to shoote up to their just stature, and as a strong gale of wind to carry their ves­sels to the desired haven, Hiero. ad De­metrium. as Hierom saith, Pugilum for­titudo clamoribus incitatur, though Champions fight valiantly, yet their courage is enflamed by the accla­mations of the by-standers, so is it with you; when we pray, exhort, beseech that that which you doe well, you do it continually, more sincerely and zea­lously, What good soule by experience findeth not graces excited, good motions kindled, holy resoluti­ons furthered and gracious operations intended by a profitable Minister?

The third Reason why the life of a godly Minister is more profitable, Reason 3. is in regard of all both good and bad, Ministers cause blessings. as touching the continuance of blessings. For he is as Elisha said of Elias, 1 Kings 2. 12. and King Ioash of Elisha, the chariots and the horsemen of Israel; 2 Kings 13. 14 he fights while he lives, and bends his forces against all manner of sins, Exod. 32. 25. which make a people naked and expose them to the wrath of GOD, Num. 16. 47. he stands in the breach betwixt the living and the dead, to avert the plague, and to make an atonement for the people, as Aaron did: and doubt­lesse the man of GOD must be a good part of those righteous ones for whose sake the Sun is darkened, [Page 59] and that the Moone gives her light, that the frame of heaven and earth continues as we see this day, as Iu­stin Martyr sheweth; Iustin Martyr Apog. 1. pro Christian [...]. they are a good part of those impregnable bulwarkes against all enemies, as Theo­doret shewes in a memorable example when Constan­tine the great was dead. Sapores the King of Persia did strongly besiege Nisibis; Theod Sanctor. Patrum historia Iacobus. there was a holy man of GOD, Iacobus by name in that City, the Citizens be­seech him that he would shew himself upon the walls of the City, and pray against the enemies, which he did, and the LORD sent a cloud of flies and gnats a­mongst the besiegers, which dispersed them. Behold a whole City saved by the meanes of one religious man, and hence also it is a signe of GODS wrath and heavy displeasure, and a forerunner of farther judge­ments, to have excellent instruments of GOD taken away, Esay 3. 2. and therefore the LORD purposing to visit the Jewes for their iniquities, Esay 57. 1. threatens to take away from them the Judge and the Prophet; and the LORD useth as himselfe speaketh, Cum aliquis (vul [...]u & spe­cie gravitatis reverendus) de­cidit afficior, quia destituitur grex juvenum muro senili: de­ [...]ique periturae urbis aut malo­rum imminen­tium vel futura labis hoc pri­mum indicium est, &c. S. Amb. de Cain & A­bel, l. 2 c 3. To take away the righteous, that their eyes may not behold the evil to come, though this be little laid to heart as there is said, When we see a gardiner take away the wall and fence, plucke up the choisest plants, take away the ornaments and beauty of it, and lay it open for the beasts to enter, we may suppose he intendeth not to continue, but to deface his garden; so when we see the evident footsteps of GODS wrath, and the fire of his jealousie (as it were) breaking out by the smoake; beginning to appeare by taking away profitable men as plants of his gar­den, which his owne right hand hath planted, we must lay it to our hearts, as a probable token prece­ding [Page 60] a heavy judgement; by which it doth appeare, that the wicked do enjoy temporall blessings by the life and prayers of a good Minister.

Vse 1. Vse 1. Is of Confutation to the Church of Rome, which do maintaine the invocations of Saints depar­ted, Against invo­cation of Saints and say that their favour with GOD (which we deny not) is improved, and that their affectionate notice of the peoples necessities, continues greater after death then when they were alive; if so, the spee­dy dissolution of Saint Paul, had beene as expedient for the Churches which he had planted, as for him­selfe, for so (to use their owne language) they might have had a new Patron in the Court of Heaven, and it would be expedient for the benefit of the Church militant, that the godliest Ministers should die the soonest and the fastest, for so they may become more then Apostles, able to heare the prayers and under­take the Patronage of many thousands with whom they had no commerce while they lived; but it was never profitable for the Church to be deprived of the godly Pastours bodily presence in this respect; Ioh. 14 13. & 16. 23. this is to rob CHRIST of his prerogative, Rom. 8. 34. sitting at the right hand of his Father; in the Tabernacle of this world, as was in the first Tabernacle, we may find many Priests to imploy as Agents for us with GOD, Heb. 9. 6, 7, &c. but in the Sanctum Sanctorum, the second Taberna­cle, there is but one Agent who hath Royall com­mission to deale betwixt GOD and men. Rollok on Col. fol. 17 1 lin. 9. I dare be bold to say, that if the Angels and Saints would take the honour that the Pope and his Clergy would give them, they should all go to hell and leave the joyes which they now have.

[Page 61] This point serves for the reproofe of such persons, which feele no sorrow for the losse of the chiefe stayes of the Church, 2. Losse of Mini­sters not regar­ded by many. which are like a Dove without a heart, Hos. 7. 11. and like the drunkards are striken and yet feele nothing, Pro. 13. 35. & Ier. 5. 3. which loose an eye and are senselesse in this losse, which have their master-pieces and posts that hold up their house removed, and yet lay it not to heart, which have the pawnes of their peace, and the pledges of their posterity taken from them, and regard it not: these mens affections had need of the spurre, which have stony hearts, and bowels of brasse, which are not pensive at all for the losse of a deare brother, which perhaps as Saint Austen complaines, can weep when he read the story of Dido and of Troy, and such fabulous reports, but he could not do so for the miseries of GODS Church, these men are as far from sympathy towards the miseries of GODS peo­ple, as from an inward feeling of the tender mercies of GOD to their own soules; the harder the heart is, the worse it is, and the worst of all is hardest to mourne for so great a losse.

Thirdly, and much more doth this Doctrine con­demne their practise, 3. Hatred of pow­erfull Ministers blamed. that if their Pastour be a faith­full teacher, one that keepes nothing backe from them, Acts 20. 27. but delivers unto them the whole counsell of GOD, as Paul did to the Ephesians; if he denounceth the judgement of the LORD against sinners, if he layeth the axe to the roote of the tree, and launceth their festered sores to the very bottome, they do even for their worke sake, esteeme them as Ahab did Mi­caiah to be their enemy, and the more he loveth them, the lesse he is beloved of them, and doe wish [Page 62] from their hearts that hee might not live amongst them, but do labour to make him weary of his life by vexing him, casting many times the very name of a Priest, as a terme of reproach upon his face; the abundance of this Manna and bread from Heaven, makes them to loath it and the Messenger that brings it. The reasons of both: 1. Because such men feele not their sin nor their misery for sin. 2. Nor tast the comfort, sweetnesse and power of grace. 3. Nor doe consider that Presbyters are GODS hands to con­veigh graces to them; hence do these fellowes scorne them in their hearts, and so have as it were a brand set upon them to be [...] Atheists, irreligious persons and despisers of CHRIST, Ignat. Epist. ad Trallian. as that ancient and holy Father Ignatius phraseth them.

Fourthly, this consideration that the life of a good Pastour is more profitable then his death, 4. The death of good Ministers to be lamented. should put us in mind of a duty to mourne and grieve for the de­parture of an eminent member in the Church: GOD is not like to the Persian Kings, Ester 4 2. in whose presence no mour­ners were suffered to come, but godly mourners are al­waies welcome to GOD. See the practise of this duty but in one example, Acts 8. 2. the devout men that buried Stephen made great lamentation over him, though Stephen was a Martyr, and which was his honour, the first Martyr too, and if I well remember, a Martyr saith, if there be any way to heaven on horsebacke, it is by Martyrdome; Bradford. yet did devout men make great lamentation over Ste­phen. See the bowels of men indued with GODS Spi­rit, they are full of affection, full of tendernesse, so that the streames thereof do overflow the banks; and good reason, they have fewer friends remaining, [Page 63] and fewer helpers, fewer prayers are made unto GOD, and fewer remaine to whom they may doe good, and from whom they may receive good. And according to this present occasion let us practise a duty which we owe in regard of our deceased bro­ther, even to mourne: away with that Stoicall opi­nion which allowes not their wise man to sigh or change countenance at any crosse accident, this nei­ther sorts with religion nor reason. No, we have cause all of us to mourne, not you only of this Towne, but your neighbours round about you, nay this whole Country; and say as Elisha to Elija, my father, my father, the Chariots and the horsemen of Israel; he by his fastings, often and extraordinary prayers, often hath stood in the gap, and mightily wrastled with the LORD to keep away judgements; and like another Elijah hath left his mantle, or Dorcas her gar­ments for the poore, some godly works, the fruits of a sanctified heart and braine behind him, and many no doubt are strangled in the wombe by his death which shall never see light.

Touching the beginning of his studies, Master Boul­tons life. they were not so commendable as could have beene wished, he was tainted by his Schoolemaster in his youth, and continued a Papist in heart at Oxford certaine yeeres, and resolved with one Sometimes a Cantabrigian and student in Christs Col­ledge. Anderton his schoole-fellow, to have gone to the Seminaries beyond the sea: but GOD happily crossed that designe, and effectually calling him to the sight of his sins, and the light of his truth, drew good out of that evill, and taught him so much the more to detest Popery, and to discover hypocrisie and dissimulation in GODS worship and [Page 64] in ordinary conversation above the ordinarie straine of Writers.

How industrious a student he was in the Universi­ty, his many note bookes left behind him will beare witnesse, and how well reputed he was for his lear­ning, as his other exercises, so his publike disputati­ons before King JAMES will testifie.

But Learning is nothing, Industry is nothing to be praised before GOD without grace; grace hath the preheminence and gives the luster to all the rest; the LORD enriched his heart with a great measure of grace, hence is it that his life was unstained and with­out reproofe; though he was not freed from infirmi­ties, yet he was from crimes.

Hence it was that he was so laborious in his Mini­stery, a true student he was all his daies, as appeares by his library though great, yet very few bookes in it which were not read over and noted in the mar­gent, and he attained that high straine of grave elo­quence, familiar to him, scarce imitable by any o­thers; you were twise a weeke ordinarily fed with Sermons and Catechismes, and with the Exposition of Scripture on Holy daies which would have beene acceptable, wholesome foode I am sure, to the most learned auditory of the Land.

And though he was so great a Clerke, and so fa­mous, yet was not he ambitious nor sought great matters for himselfe, and he doth beseech an honou­rable Knight, Epistle Dedi­catory to Sir Robert Carre. to whom he dedicated his last booke, and all others in him to doe him that favour, nay that right, nay that honour, not to conceive that he had a thought that way.

[Page 65] His heart was set on the right object, and the bent of his study was for matter of Sanctification, both of himselfe and of his hearers, Note. for himselfe he could professe (and O that all Priests and Pastors could do the like!) he did I say professe to his comfort on his death bed, that he never taught any godly point, but he first wrought it on his owne heart; towards others he was a powerfull instrument to batter the kingdome of the divell, he was a downe-right Preacher and spa­red no sins, he made many an unconverted sinner to quake and to tremble at his discourses, as Felix did at Pauls, and cast them into a strong fit of legall humi­liation; he was an instrument to pull many captives out of Satans snares, many of you can step forth and say he was my spirituall father; he had a searching Ministery to discover the hidden abominations of sin, to strengthen and increase the graces of those that did stand, to quicken those that languished; ma­ny have cause to blesse GOD for him, Philemon 19. and do owe even themselves unto him, as Philemon did to Paul.

From this spectacle before our eyes all of us may learne something for our imitation: doth any one prophane GODS ordinances by a dissembled reli­gion? let him forsake it, and flie from it as from a ser­pent, (for, I speake to the glory of GODS mercy, tur­ning his face from Babylon to Ierusalem) so did our de­ceased brother; doth any one walk before GOD with an upright heart, let him hold out to the end, run his race and finish his course both in health and sicknesse, for so did our deceased brother.

A great man, great in worth is fallen in our Israel, & there will be a great losse of him, his wife shall find [Page 66] the losse of a gracious husband; his children shall find the losse of a gracious father; his sheep shall find the losse of a gracious shepheard, we of the Ministery shall find the losse of a grave, learned, & a gracious brother; the devout Christian that desires to have all his sinnes unbowelled and discovered, shall find the losse of a gracious soule-searching Minister, he that would have rules to avoid particular sins, and to make pro­gresse in all vertues, shall find the losse of a copious and experienced directour; he that is wounded in conscience shall find the losse of a skilfull Surgeon, who in that art was one of a thousand to restore righ­teousnesse; the vertuous, rich, and humble poore Christians that feared GOD, shall find the losse of a loving friend and a gracious supporter, those that are in wants and truly religious, shall find (to my know­ledge) the losse of a liberall reliever and comforter, nay poore condemned Christians shall find the losse of a charitable instructour: and what shall I say more? the whole Land shall find the losse of a zealous pillar and of a powerfull prevailer with GOD for the continuance of our happinesse: so that all had cause to pray not as the dresser of the barren fig-tree, but as for a fruitfull tree, Luke 13. 8. LORD let it stand one yeare, nay ma­ny yeares longer; but the greater our losse is of him, the greater is the gaine unto himselfe, and as he is crowned with glory in heaven, so his remembrance to many of us, will be like that of Iosias to the Jewes, It is sweet as honie in all mouthes, Eccles. 49. 1. and as musicke at a banquet of wine. Ʋses to be made of the death of Ministers.

This consideration may be of good use for GODS people; First that they would set a high price on good [Page 67] Ministers, and afford them a singular measure of love as to spirituall fathers, Ministers to be highly prized. GOD honouring them so highly, as joyning them with himselfe as co-workers in the re­generation and salvation of his people; 1 Thess. 5. 12, 13. against whom Satan and his instruments are most enraged: 1 Cor 3. 9. towards such let the affections of GODS people be most enfla­med; though their persons may be contemptible, yet in regard of their high calling as they are CHRISTS Ambassadours they are venerable, they are deare un­to GOD; you cannot contemne nor reverence them, but this reacheth unto heaven, and in the last resoluti­on reflects on CHRIST himselfe, Luke 10. 16. CHRIST is inte­ressed both in the contempt and in the respect you shew towards them.

Secondly, it should teach them another duty, to pray heartily to GOD for them, 2. Ministers to be prayed for. that GOD would give his Vrim and his Thummim to his holy ones; this was the prayer of Moses for the Tribe of Levi: Deut. 33. 8. think of them as Saint Iames said of Elias, Iam. 5. 17. That they are men subject to like passions that you are, conceive us not to be of. Laodicean temper, Revel 3. 17. to stand in need of nothing; we are no better, nor so good as Saint Paul, and yet good Saint Paul is frequent in his exhortations to the peo­ple to pray for him; brethren we had need of your prayers, none more need then we: something it is that Saint Paul in his prayer for the Churches, useth this forme, Grace be unto you and peace, but when he writes to Timothy and to Titus, separated for the ser­vice of GOD, he prayes for Grace, Mercy, and Peace, for them. They in speciall manner it seemes do stand in need of GODS mercy; pray for such then, and for their continuance, that they may live, be guides to [Page 68] the blind, lights to them that sit in darkenesse, Instru­ctors of the ignorant, and by a godly life examples to the flocke over which the LORD hath made them Over-seers.

Get now all the good you can from profitable Ministers while you enjoy them, 3. All the good that may be to be reaped from Ministers. heare them every LORDS day, as though it was the last day you should heare them; whiles the yeares of plenty last, store up with good Ioseph provision which may preserve your lives if a dearth should come; like the shel-fish, sucke in that moisture while you are in the waters, which may preserve you on the dry land. When Ni­lus over-flowed the bankes, the Egyptians were so wise, to dig pits to retaine the water to serve their turne, when the water of the river returned into its channell. Doe thou so for thy soule in regard of the waters of life, store now thy selfe with the bread of heaven, least thou finde to thy griefe the greatnesse of a benefit in the losse thereof: unwise they are that know not the true worth of blessings but by wanting them, which wisemen had rather learne by keeping them. Euseb. Eccl Hist. l. 5. c. 18. O carry thy selfe towards them as Saint Irenae­us did towards that blessed Martyr Polycarpus, ma­ny yeares after he did keep fresh in memory the dis­putations of Polycarpus, his goings out, and commings in, his manner of life, the shape of his body, his Ser­mons to the people, how he conversed with Saint Iohn the Apostle, and with others which saw the LORD, he could recite what he reported as spoken by them, &c. such a deepe impression in his soule there was left many yeares after Polycarpe was a glo­rious Saint in heaven; and I beleeve that this our bro­thers [Page 69] unaffected gravity, his wise carriage, and many of his gracious speeches are written with the pen of an adamant in some Christians which will be legible in them so long as they live.

Lastly, let us of the Clergie while we live, do all the good we can, 4. Doe good while the day last. and put forth our selves with all la­boriousnesse before the day of harvest; 1 Cor. 12. 7. the gifts of the Spirit are given to profit withall, Gods gives these ministeriall talents to this end; and let us imploy our talents to attaine this end, while we continue in this Tabernacle, let us not cease to put men in mind of their duty, 2 Pet. 1. 12, 19 as Saint Peter professed he would doe; let us pity the case of all disobedient persons: let other fishers, if they thinke good, fish for riches, or for vaine applauses; but let our chiefe aime be to deliver a sinner from the pit of destruction, and rather to speake five words in compassion to save a soule, then five thousand for any sinister end whatsoever: the soule of the poorest man is very pretious, and the losse of it cannot be redeemed with a world, it is sinne that looseth the soule. O how unhappy are all sinners, how miserable! which would make GODS servants shed rivers of teares if they thought advisedly thereof, and mourne over them as our Saviour did over Ieru­salem, Luke 19 41. when he beheld their present security, and foresaw their future ruine, Mat. 23. If thou hadst knowne these things that concerne thy peace, how happy hadst thou then beene? let us then be faithfull and laborious, and so much the rather now ought we to be labo­rious, to make up this breach for the losse of our brother, if GOD enables us; the LORD himselfe is the heavenly teacher of this lesson by a just propor­tion [Page 70] in a like case. Moses my servant is dead, now therefore arise Ioshuah—be strong and of a good courage; Iosh. 1. 2, 6. this our brother GODS servant is dead, let us there­fore who doe by the goodnesse of GOD remaine yet alive in a better degree then formerly, be faithfull in our callings, let us be more industrious in reading, in meditating, in conscionable preaching, and in a ho­ly walking in the feare of GOD, that so we may re­paire what we may our great losse by the death of him; and truly we have great encouragements so to do: Iosh. 1. 5. for as GOD was with Moses, and promised to be with Ioshuah, so will the same GOD, if we continue so doing, make the same word good unto us, he will be with us, He will never leave us nor forsake us; and when this short uncertaine, Heb. 13. 5. vaine and wretched life is en­ded, we are already assured, that every one of us shall heare to our everlasting comfort, that blessed sen­tence, Well done thou good and faithfull servant, thou hast beene faithfull over a few things, Mat. 26. 23. I will make thee ruler over many things: enter thou into the joy of thy LORD. Which he for his mercy sake grant unto us all, Amen.