A mappe of mans mortalitie Clearely manifesting the originall of death, with the nature, fruits, and effects thereof, both to the vnregenerate, and elect children of God. Diuided into three bookes; and published for the furtherance of the wise in practise, the humbling of the strong in conceit, and for the comfort and confirmation of weake Christians, against the combat of death, that they may wisely and seasonably be prepared against the same. Whereunto are annexed two consolatory sermons, for afflicted Christians, in their greatest conflicts. By Iohn Moore, minister of the word of God, at Shearsbie in Leicester-shire. Moore, John, d. 1619. 1617 Approx. 817 KB of XML-encoded text transcribed from 179 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). 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Diuided into three bookes; and published for the furtherance of the wise in practise, the humbling of the strong in conceit, and for the comfort and confirmation of weake Christians, against the combat of death, that they may wisely and seasonably be prepared against the same. Whereunto are annexed two consolatory sermons, for afflicted Christians, in their greatest conflicts. By Iohn Moore, minister of the word of God, at Shearsbie in Leicester-shire. Moore, John, d. 1619. [30], 264, [8], 45, [1] p. Printed by T[homas] S[nodham] for George Edvvards, and are to be sold at the signe of the Greyhound in Paules Church-yard, London : 1617. Printer's name from STC. "A tvvo-fold cord of consolation" has separate pagination and dated title page on 2A1r. Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Man (Theology) -- Early works to 1800. 2005-05 TCP Assigned for keying and markup 2005-07 SPi Global Keyed and coded from ProQuest page images 2005-09 Andrew Kuster Sampled and proofread 2005-09 Andrew Kuster Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A MAPPE OF MANS MORTALITIE . Clearely manifesting the originall of DEATH , with the Nature , Fruits , and Effects thereof , both to the Vnregenerate , and Elect Children of GOD. Diuided into three Bookes ; and published for the furtherance of the wise in practise , the humbling of the strong in conceit , and for the comfort and confirmation of weake Christians , against the combat of DEATH , that they may wisely and seasonably be prepared against the same . Whereunto are annexed two Consolatory SERMONS , for afflicted Christians , in their greatest Conflicts . BY IOHN MOORE , Minister of the Word of God , at Shearsbie in LEICESTER-SHIRE . HEBR. 9.27 . Booke 1. It is appoynted vnto men , that they shall once dye , and after that commeth the Iudgement . REVEL . 4.13 . 2. Then I heard a voyce from heauen , saying vnto mee ; Write , the dead which dye in the Lord are fully blessed : euen so saith the Spirit ; for they rest from their labours , and their workes follow them . ECCLES 9.10 . 3 All that thy hand shall finde to doe , doe it with all thy power ; for there is neyther worke , nor inuention , nor knowledge , nor wisedome in the graue , whither thou goest . LONDON : Printed by T.S. for GEORGE EDVVARDS , and are to be sold at the signe of the Greyhound in Paules Church-yard . 1617. TO THE RIGHT HONOVRABLE , Sr. FOVLKE GREVILL Knight , Chancelor of his Highnesse Court of Exchequer , and one of his Maiesties most Honourable Priuie Councell : the assurance of Gods loue in all outward blesings of this life , with the vndoubted euidence of Gods Spirit , for the fruition of Heauen and happinesse in the life to come , be daily more and more increased and confirmed , through Iesus Christ , &c. Right Honourable : SVch is the force of Vertue , and of the very shadow of Godlinesse , that ( as it were ) naturally it draweth mens loue and affection , and after a speciall manner vniteth mindes together , farre distant , and different in calling and condition . The very Heathen hauing experience hereof , both by their writing confessed , and also practised the same one towards another ; who for the loue of morall vertues embraced those whom they neuer saw . How much more then should Gods Children , rightly informed by Gods Word , and reformed by his Spirit , most highly value the incomparable worth of sincere Religion , and the holy profession thereof , by the meanes and ministery whereof , men are ( as it were ) newly created , and restored to the Image of the eternall God , which maketh them most amiable in the sight of God , and honourable in the account of his children , who doe know that they are translated from death to life , by louing the brethren ? For as God , in himselfe the very fountaine of all goodnesse , is loue , and properly to be loued of all , being the very obiect and subiect of all Christian affection , as hauing in himselfe all the causes both motiue and attractiue to draw them vnto him : So they whosoeuer of Gods elect , which most resemble him in grace and goodnesse , doe next deserue our loue ; not that we should diuide the same from God ( the very Ocean of goodnesse ) but rather to make it knowne that we truly loue the Lord our God in them , who cannot possibly loue God whom wee haue not seene , except wee loue his Children which represent his person , and in whom hee will proue our loue towards himselfe . Hence arise so many good occasions to make Gods children acquainted , which ( otherwise ) would be strangers ; & many poore Christians and despised Ministers in the world , to write and speake , seeke and sue , for the countenance and acquaintance of eminent personages , sincerely professing and patronizing Gods truth ; and with Luke , to looke for some noble Theophilus ; and with S. Iohn , some honourable and Elect Lady , vnto whom they may consecrate their labours . The consideration of which premises ( Honourable Sir ) may somewhat qualifie my present boldnesse , in this my seeming rash attempt . Neyther is it strange ( indeede ) that poore men in the valley , looke to the Beacon on the hill , and that such spreading fruitfull trees should be in view , and knowne for shelter and reliefe against a storme . Hee which seeketh fonsuch friends , seeketh to God his assignes : for are they not his Deputies , to doe good to his Church and Children ? Are they not eyes to the blinde , and feet to the lame ? Are they not fathers to the poore , and in so being , procure their blessing ? I minde not here to blaze out your iustly deserued praises , but rather in dutie be earnest in my prayers to God , for the increase and continuance of Gods graces bestowed vpon your Honour , for the good of our Church and Common-wealth : And ( I hope ) you haue learned , that continuance in well-doing , getteth the greatest praise and prize with God , and all good men : And my particular prayer shall be , that still you may exceede your selfe , in the performance of all Christian duties , to God , our Prince , and Countrey ; euer tending to that perfection which leadeth to eternall life . Moreouer , let your Honour be throughly perswaded , that God will haue all his children humbled here , before they can aspire to the top of the highest glory ( which they hope for ) hereafter ; and that the way hereunto is rightly to know our selues by our fraile condition and mortall estate . May it please you therefore ( with other sorts and rancks of Gods people ) to take some view thereof in this Discourse : Feare not ( Honourable Sir ) to read some lines thereof at your leasure , the receipt whereof ( I doubt not ) will proue more wholsome then toothsome to the flesh , which still would make vs play the Gyants against our God ; yet mortified it must be in some measure : For as raw flesh is not fit for the stomacke ; no more are vnmortified men for God. Euen Nichodemus himselfe must be borne againe , if he will come to an assured hope of that heauenly inheritance . I prescribe here no Lawes nor Rules to be obserued , with the Franciscans , Dominicks , and other Fryers , to this or that sect or sort of men ; I say ( with the Apostle ) There is one Law for all men ▪ enacted in heauen , without repeale , that they must dye : And for as much as God hath sanctified this Physicke for the saluation of our soules , let the wholesomnesse thereof qualifie the bitternesse : And since the death of the faithfull hath lost her sting in Christ his death , let vs neuer feare the humbing of this Bee , nor being able to hurt vs. But for these Cordials of Comfort , with many moe soueraigne Antidotes against Deaths poyson and dangerous Symptomes , I leaue your Honour to a larger discourse thereof in the proper place . Now for offering to your Honour such mournfull matter of humiliation , and as it may seeme distastfull to Courtly senses ; let these few words suffice . That as there is a communitie of flesh and bloud , and a generall infection of sin in all Adams heires , that so likewise Death ( which is the wages thereof ) is , and must needes be common vnto all , without exception of any : And so long as the godly and wicked liue together in this world , euen so long there is betweene them a certaine equalitie in the flesh , though alwayes an euident distinction in the spirit : So that vntill this mortall body hath put on immortalitie , and the spirit of Christ , which dwelleth in Gods children , hath brought them to God in heauen , all discommodities and casualties , with Death it selfe , must needs be incident to all men alike . Besides that , our earthly prosperitie so dulleth our spirituall senses , and our great imployments in the world , so carry away our affections , and so hinder the remembrance of our latter end , that the greatest men ( many times ) both for place and gifts , doe mightily forget themselues herein : and knowing it to be so , haue had their speciall Memorandums . I omit to speake of the preparing of their Sepulchres in their life time , and the purposed placing of them in their common walkes , with their set salutations of some seruant to that purpose . Thus most humbly supplicating your Honour to be well pleased with this my honest purpose , and christian indeuour , in the fauourable acceptance thereof ; I commend your Honour to the gracious protection and direction of the eternall and euer liuing God , who euer guide you with his spirit , in all your weighty imployments , to his glory , and the good of his Church , &c. From my poore Study at Shearsbie , in Leicestershire . February 21. 1616. Your Honours in all Christian duties , wholy deuoted in the Lord Iesus , IOHN MOORE . AN ABRIDGEMENT OF THE WHOLE Bookes substance : OR A GENERALL TABLE of the principall poynts thereof , according to the CHAPTERS and SECTIONS . The first BOOKE . CHAP. I. GOD in his incomprehensible Wisedome , Goodnesse , and Loue , created man at the first , as a Chrystall glasse of his glory , and a liuely resemblance ( in a sort ) of his Maiestie . Section 1. Mans body a briefe map and abridgement of the whole worlds perfection . 2. Mans excellency and maiestie in his first Creation . ibid. Man in his body resembled his Maker , and in his seuerall members expressed the varietie of his perfections . 4. The very Pagans admired the portraiture of mans body , and preferred it before the worlds curious creation . ibid. Man especially in his soule resembled God : with the manner how . 5. Gods Image in man appeared especially in the regiment of the creatures . 6. It consisteth principally in righteousnesse , holinesse and knowledge . ibid. The Image of God in man , is to haue the same Will , Knowledge , Iudgement , and Reason , with God , in humane and heauenly things in a measure : with the reason thereof . 7. The difference betwixt the Image and Similitude of a thing . 8. Christ is the very ingrauen forme of God , and the true patterne and type of our first created image . ibid. Reason and Will ( as two wings to the Soule ) did at the first guide it aright to God , that so it might soare aloft with her affections , to heauen and heauenly things . 9. The excellent harmony in all the faculties of the Soule before Adams fall , with the exquisite reason and knowledge thereof . 10. CHAP. II. GOD alone is vnchangeable , and all creatures haue their being , standing , and vpholding by him who onely is . Sect. 1. Gods name and nature . ibid. Adam was mortall by creation , yet had he not sinned , he neuer had dyed . 2. Man was made of a mutable nature , in power of standing , and possibilitie of falling . 3. The reason why God alone is vnchangeably good , and all other creatures subiect to decline . ibid. Three things requisite for Adam , and the Angels , to perseuere in goodnesse . 4. Why the good Angels fell not , but keepe still their standing . ibid. Adam ( if hee would ) had grace sufficient to haue kept himselfe from sinne and death , illustrated by examples . 5 & 6. Adam could fall of himselfe , but hee could not stand or rise againe : with the vse thereof . 7. Why man was made of a changeable nature . 8. Man was subiect to death by nature , but not of necessitie : with the reason . 9. CHAP. III. SAthan enuying at mans glorious estate , laboured by temptations to supplant him , and so preuailed . Sect. 1. The manner and degrees of Sathans proceeding . 2. Adam by yeelding procured his fall , and so sold himselfe to Sinne and Sathan , to the iust destruction of himselfe , and all his seede . ibid. The greatnesse of Adams sinne , and the equitie of Gods Iustice in the manner of punishment . 3. See the further inlargement of Adams rebellion , by the degrees thereof . 5. God not onely commanded his obedience , but threatned his rebellion . 6. Adam by his fall lost Gods Image , and contemning life , hee found out death . ibid. The cursed fruits and effects of his fall . 7. Adam procured the practise of euill , before he could attaine to the knowledge thereof . 8. In searching for knowledge , he met with error and blindnesse , both of soule and body . ibid. Originall sinne ( as a pestilent poyson ) infected euery part of man. 9. It is deriued from Adam by propagation , and by imitation confirmed , and multiplyed in all mankinde . ibid. The fruits and effects of originall sinne . ibid. It maketh man more degenerate then all the rest of the creatures . 10. Mighty is the power , and raging is the strength of originall sinne . ibid. Though sinne be the greatest bondage , yet wee are willingly led to the practise and obedience thereof . 11. Sinne breedeth in our hearts , as wormes in the wood . ibid. Concupiscence ( the fruit of Adams transgression ) is the Tyrant of the flesh , the Law of the members , the nourishment of Sinne , the feeblenesse of Nature , and food of Death . 12. Before wee can sinne we are lincked to sinne , and before wee offend we are bound with offence . ibid. CHAP. IIII. THough the cause of death be iust , yet the originall thereof seemeth doubtfull . Sect. 1. God is not the author of Death : with the reasons why . 2. The Diuell is the author of Death , proued at large . 3. Sathan was created an Angelicall Spirit , by sinne hee made himselfe a Diuell , and falling from God , hee fell from goodnesse . 4. Causa causae est causa causali : Sathan being the cause of Sinne , caused Death . ibid. Man and Diuell are partners in Sinne , and so in Death . 5. Sathan tempted , and man consented . ibid. The Diuell is not the absolute cause of Sinne and Death ▪ with the reasons why . 6. Sollicite he may to sinne , but force he cannot . ibid. Man by nature might haue declined , and should in himselfe haue had the cause of sinne , and so of death . 7. Death hath no proper efficient cause , but rather deficient . 8. It is a priuation of life , onely hauing a name , and no nature and substance : with the vse thereof . ibid. & Sect , 9. Adams sinne was hereditary to his posteritie , and so the punishment proued at large , from 10. to 13. The naturall condition of mans soule by originall sinne . 13. Though in the iust iudgement of God , mens soules be defiled with sinne , being ioyned to their bodies , yet it is not of compulsion . 14. God doth incline the wils of men eyther to good or euill , according to his mercy and their iust deserts . 16. The children of the regenerate are as corrupt by nature , as the rest , vntill they be reformed by the santified meanes ordained of God. 15. Mans sinne maketh his life a due debt to death . 17. The Diuell is the father of Sinne , and Sinne the mother of Death . ibid. The corruption of our flesh did not make our soules sinfull , but the sinne of our soule did make the flesh corruptible . ibid. CHAP. V. DEath is threefold , corporall , spirituall , and that which is common both to body and soule . Sect. 2. The description of Death , according to the seuerall parts . 3. The soule cannot properly dye , being life it selfe , illustrated by examples . 4. How the soule is said to dye . 5. The seperation from God is the death of the soule , as the departing of the soule is the death of the body . ibid. The nature of Death . 6. Gods Spirit is the soule of our soules . ibid. Man by sinne lost his life , and found out death . 7. It is agreeable to Gods iustice , that a spirituall death should beget a corporall . ibid. So soone as man had sinned , so soone did the armies of death besiege his life . 8. The very life of sinners is a death . 9. Gods spirit must quicken and reuiue the soule , or else it must needes dye and be damned . 10. The degrees of the spirit in Gods elect . 11. The wicked in this life doe liue in death , and conuersing in earth , they are bondslaues of hell . 12. An effectuall faith in Christ is the life of the soule . 13. What it is to be dead in sinne . 14. Death is diuersly deriued , with the reasons thereof . 15. CHAP. VI. IT is enacted in heauen , that all men must dye . Sect. 1. The Registers of the death and buriall of men , from the beginning , witnesse the execution of Gods decree herein . 2. Death is the way of all the world , and the house of all men liuing . ibid. Death is the Lady and Empresse of all the world . 3. Balthasers Embleme is written vpon euery mans wall . 4. Death respecteth no mans person , place , or qualities . 3. Dayes , and yeares , and times , no plea against the graue , but a fitter prey for Death . ibid. Death ( as Dan , the gathering hoast ) sweepes all away . 4. Mercilesse Death doth exercise her cruelty vpon all alike . 5. Nothing can preuaile against Death , or ransome our life . 6. Gods hand a man may escape , but Deaths dart no man can shunne . 7. No force can resist it , nor meanes preuent it . ibid. Death is the common road-way of all the world . 8. We must needes yeeld our selues to the law of Death . ibid. Men may be distinguished by times , but all are equall in the issue . 9. As we grow our life decreaseth : This whole life is but a death . ibid. Man cannot be ignorant of his death , since all creatures and actions proclaime his mortalitie . 10. Experiments of death on euery side most apparant . 11. The law of Nature conuinceth it amongst all nations . 12. Our liues ( as our garments ) weare of themselues : they are eaten with the Moaths , we with the Time. ibid. The course of our life runneth without pause , to the period and end . 13. An exclamation against Death , most hideous and pittifull . 14. & 15. The Christian vse of our mortalitie , with a reproofe of the carelesse Christian . 16. & 17. Death to the faithfull , is as an hackney to carry and hasten them from earth to heauen . ibid. CHAP. VII . SInne brought in a sea of miseries . Sect. 1. Life and misery are two twinnes , which were borne together , and must dye together . 2. A description of infancy and old age : with their miseries . 3. The miserie of all estates . Here death is liuing , and life dying . 4. There is no contentment in this wretched life . 5. A description of mans sinfull mortall body . 6. The frailty and brittlenesse of mans body : with the reason thereof . 7. See the manifold dangers of our life , and how easily it is lost . 8. The mutabilitie and inconstancie of mans life . 9. This life is little better then hell , were it not for the hope of heauen . 10. This world is an Ocean sea of troubles : See how fitly it resembleth it , hauing a mercilesse maw to swallow vp all . 11. It is a dungeon of ill sauours , and a puddle of vices . 12. Mans life is short and swift , like a poste , a ship , and a shadow . ibid. Our dayes passe swiftly as the Eagle to her prey , and all mortall men are a prey to death . 14. We are as flowers and grasse , and Death ( in the hand of God ) as a sythe to cut vs downe . ibid. All things dye but our sinnes , which reuiue and grow young againe in despight of nature . ibid. The cares of this life , are like the Flyes of Egypt , which giue men no rest neither day nor night . 15. They are like mercilesse Tyrants which take away our peace . ibid. Man and his labour are fitly resembled to the Spider and her web . 16. All things are as snares to sinners , to draw them to destruction . 17. The meanes for Christians to auoid the snares of this life . 18. It is as naturall for corrupt man to sinne , as for water to run downe the channell , or a Coach downe a hill . 19. The best men liuing amongst the wicked , are aptly resembled to Colliers and Millers . ibid. The manifold engins of Sathan to enthrall vs. 20. No man can liue peaceably in this world , among so many enemies of peace . ibid. The warfare of Christians , both outward and intestine , with the occasions thereof . 21. & 22. Our life is as a tempestuos sea , and death the onely port of tranquilitie and rest . 23. CHAP. VIII . MEN by dying proue they had sinned , and sinne conuinceth there is a Law. Sect. 1. The Law conuinceth man of sinne , who without it knew not sinne . 2. Sinne by the Law grew out of measure sinful : with the reason thereof . 3. The Law detecteth sinne as a hidden sicknesse , that so we may seeke to Christ the Physitian . 4. It is holy and righteous in it selfe , though an occasion of euill to those that are corrupt . ibid. How sinne is said to be dead without the Law. 5. The Law anatomiseth sinfull man , and setteth him out in his colours . 6. The Law slayeth the sinner , before Gods Spirit quicken him . 7. Sinne and the Law are the strength and sting of Death . 8. The Law not onely conuinceth man of sinne , but iustifieth God in the punishment thereof . 9. The horror of death , with the reason thereof . 10. CHAP. IX . GReat and heauy was the tribute which God imposed vpon man for sinne . Sect. 1. The death of the body is nothing to the damnation of body and soule in hell . 2. As diseases are the maladies of the body , so death is the maladie of diseases . ibid. The death of the reprobate , is a liuing death , and a dying life . 3. The life of the damned is an immortalitie of torments and euill . 4. The torments of hell are vnspeakable . 5. They are euerlasting and endlesse . 6. Death to the vnregenerate is the very gate of hell . 7. Death cannot be so feared , as it ought , of wicked men . 8. CHAP. X. THE vngodly as captiues , are haled to deaths prison , and Iayle of hell . Sect. 1. The ioy of the wicked endeth in heauinesse . 2. Their whole life is a miserable bondage of feare . 3. The wicked once awakened out of the sleepe of sinne , doe end their dayes like barking dogs . 4. Who can put to silence the voyce of Desperation ? 5. Sinne is a make-bate betweene God and man , and betwixt a man and himselfe . 6. A wicked mans heart bleedeth when his countenance smileth . 7. The Conscience cannot be pacified , when sinne is within to vexe it . 8. The wicked are in hell , yet liuing vpon earth . 9. Death is the Lords Serieant to apprehend a wicked man , and to hale him to hell . 11. The vnrepentant with as great violence are pulled from the earth , at Ioab from the hornes of the Altar . 12. The trembling estate of the reprobate . 13. Hell is as fit for the reprobate , as heauen for the righteous . 14. The second BOOKE . CHAP. I. WIcked men , without Christ , haue hell for their prison , and are locked from God and his Saints in the dungeon of death . Sect. 1. No creature could possibly redeeme vs from death : with the reason why . 2. Take hold of Christ , and take hold of life : In the flesh of Christ there it resteth ; Death hath raigned in all the world beside . 3. God became man , that he might be a Redeemer , as before hee was a Creator . 4. The dignitie of Christs person gaue such worth to his satisfaction , that what hee suffered in short time , might satisfie beyond all times . 5. None can purchase our saluation , but he onely that hath paid the price of our redemption . ibid. None but Christ saueth , and he will be alone in all his courses , without mixture , without medley . 6. There is no God without Christ , he created alone , and he will redeeme alone . 7. If our case were not desperate and past hope of recouery , our redemption should not be so precious . 8. Christ is Lord-Treasurer of heauen , and Steward of all Gods graces . 9. The Church in it selfe most vncleane , and in Christ most beautifull . 10. Christs humiliation in the worke of our Redemption . 11. It was the fire of Loue to mankinde , and the sharpe knife of Gods Iustice , that put the Sonne of God to death . 12. Excellent types and allusions of Christ our Redeemer . 13. CHAP. II. THe compleat worke of our redemption , performed by Christ alone , and his onely meanes . Sect. 1. Why Christ our Redeemer must needes be God and man. 2. Christ his manner of proceeding in the worke of our redemption . 3. The wonderfull wisdome of God , in making the death of Christ as an Antidote against the death of man : and so to bring life out of death . 4. Christ suffered in soule as well as in body , for our redemption . 5. & 6. The vse of Christs suffering in soule as well as in body . 7. Death lost his sting in Christs death . 8. Death tasted of Christ , but it could not deuoure him . 9. The death of Christ is the death of Death . 10. Christs gall was our honie , and his bitter death the sweet life of all beleeuers . 11. The ready way to goe to heauen , is to swim through the sea of Christs sufferings . 12. Christ his death is the secret den of our deliuerance from Death and Hell. 13. Christians onely ouercome by the bloud of the Lambe . 14. The grace of Christ must be our onely clothing before Gods Tribunall . 15. God will be knowne by his mercy , and we by our deserts ; that so all glory may returne to him alone . 16. Christs power is made perfect through our weaknesse : he is all things to vs , which are nothing in our selues . 17. Christ is a mutuall help to God the Father , and to vs , without whom wee cannot possesse any good thing , eyther in grace or glory . 18. The Law and Christ are as the Physitian and Surgeon to a sicke man. 19. It is absurd to seeke for iustification by the Law. 20. To trust to our owne merits , is the reioycing of Sathan . 21. Christ conquered death and diuell , being nailed to the crosse . 22. CHAP. III. AS there is no life in the body , but as it is vnited to the head , so in Christ our head , consisteth our life , being vnited to him by his holy Spirit . Sect. 1. By our spirituall vnion we are interessed in all that eyther God hath promised , or Christ hath performed . 2. Gods Spirit sheweth vs our nakednesse , and the wardrobe of Christs righteousnesse to clothe vs. 3. There is no saluation nor sanctification for vs , but as our nature is vnited to the person of Christ . 4. This spirituall coniunction we can neuer comprehend , till wee know God as he is . 5. Christ is not onely God with his Elect in nature , but in person ; the reprobate are of the same nature with him , yet he is not God with them , but against them . 6. God punishing Christ in our person , and iustifying vs in his , he neither punisheth the innocent , nor iustifieth the offenders . 7. Christ washeth his children from their sinnes , whom he ioyneth to himselfe . 8. Whole Christ is his God-head , and humanitie , is our head , and Sauiour . 9. Whole Christ is coupled with whole man , a mysterie vnspeakable . ibid. Euery Christian man hath a portion of flesh in the body of Christ : and where my flesh is , there I hope to be . 10. The God-head of Christ is the fountaine of all good things , and his flesh is the Conduit-pipe , by which they are deriued vnto vs. 11. We must goe by Iesus Christ that is God , to Iesus Christ that is man. 12. In our flesh he hath dyed , risen , and ascended , that faithfull man may be crowned with glory . ibid. God doth communicate nothing with vs , but by the flesh of Christ ▪ in it he wrought our Redemption . 13. Our soule is ioyned to the soule of Christ , and our flesh with the flesh of Christ , which quickneth both , by the vnitie of his person . 14. Christ vniteth himselfe to vs by the communication of his Spirit and we by faith are ioyned to him . 15. The singular vse of our spirituall vnion with Christ . 16. In the person of Christ all our blemishes are couered , and his righteousnesse and sanctification imputed . 17. The sinnes of the faithfull are not imputed to them , but vnto Christ . 18. The punishment of them are forgiuen to them , but not to Christ . ibid. If we be ingrafted into the body of Christ , we are his , and hee liueth in vs , and his victory ouer all is ours . 19. By this spirituall vnion Christ is our brother , which are borne of God , by the same spirit . 20. The vncleannesse of our birth is washed away in the sanctification of Christs nature . 21. Death can make no diuorce betwixt Christ and the faithfull , though their bodies rot in the graue , yet still they remaine true members of his body . 22. Christ our head , is able to restore that which nature hath destroyed . 23. Christ and Christians are made one indiuisible body by the bond of Gods spirit , and he being the head , will raise vp his members . 24. CHAP. IIII. THE life of Christians is a continuall warfare , nothing but death can end the combat . Sect. 1. & 2. Sathan especially assaulteth Christ , and his members , with the reasons why . 3. The Diuell as a cunning fisher fitteth his baites , as he findeth men affected . 4. Out of the nature of mens qualities , he worketh his malignities . 5. Sathan most eagerly assayleth the faithfull at the houre of death , and why . 6. Sathans arguments from the Law of God against the faithfull . 7. & 8. The answere of Sathans obiections . 9. All the breaches of the Law are made vp in Christ , who perfectly fulfilled the same for all beleeuers . 10. The Law being fulfilled , Sathan , Sinne , and Death must needs be vanquished . 11. The particular conflicts of Sathan with the faithfull , with their comfortable conquest . 13. & 14. Soueraigne Antidotes of comfort against afflictions . 15. Such we are by imputation with God , as we are in purpose and affection . 16. An excellent course to silence Sathan , in his varietie of temptations . 18. We must send him to Christ our aduocate , who both pleadeth and defendeth our cause . 19. Wee must shew him our generall acquittance , sealed by God himselfe , and proclaymed from heauen . 20. Men cannot be more sinfull then God is mercifull . 21. As Death entred by Sinne : so it extinguisheth Sinne , and endeth our warfare . 22. CHAP. V. DEath must giue vs our last purgation , and end our corruption . Sect. 1. The dearest Saints of God are here subiect to all afflictions , and Death it selfe , as the vilest sinners , with the reason thereof . 2. The nature of Death is altered , through Christ , to the faithfull . 3. Sinne brought in Death , and Death must driue out Sinne. 4. There is no prescription against Death , earth cannot redresse that which is enacted in heauen . 5. Paine , sicknesse , &c. with Death it selfe , are as Gods Souldiers , to come and goe at his pleasure . 6. Afflictions are preuentions of sinne to the godly , and plaisters to cure the sores thereof . ibid. God doth diet his children in this world , that they surfet not vpon pleasures and profits . ibid. Wee ( as children ) cannot order our selues , Gods wisedome and will are our best guides . 7. Our worldly desires and lusts are inordinate and endlesse , except the Lord restraine them . 8. The excellent fruits of afflictions , when they are sanctified to Gods elect , 9. Afflictions are necessary trials of our Christian estate . 10. Afflictions in this life , are both punishers and purgers of Gods elect . 11. They are both sufferings and instructions . 12. Christ is the true patterne of Christians , to whom they are conformable by their sufferings . 13. Crosses and calamities are the Harbingers and Purueyers of Death . 14. Whom God most loues , those he most proues . 15. The fire tryes the gold , and misery men of courage . ibid. The troubles of Gods children shall neuer cease , till the world be without hatred , the Diuell without malice , and our nature without corruption . 16. Afflictions may tire the flesh , but neuer be able to extinguish the hope of a Christian . 17. Sinne and Death haue lost their sting in Christs death . 18. They cannot separate vs from God , though they be fearefull to the flesh . ibid. Death through Christ is the key of Gods Kingdome , and gate of glory . 19. CHAP. VI. CHristians are strangers in the world , the bread of aduersitie , and water of affliction is commonly their dyet . Sect. 1. Being strangers , they must be content with their vsage , and prepare for their iourney . 2. This world is restlesse , there is no contentment in it . 3. The world deales with men ( as the Rauen with the Sheepe ) picking out the eye , that it may not see her tyranny . 4. See the Anatomie of the World. 5. The world is no proper element to Christians , it rather feedeth then slaketh their appetites , as oyle doth the fire . 6. All Creatures haue their rest from God : he is the centre of the faithfull . 7. God hath set the earth vnder our feet , that it should not be too much esteemed . 8. Euery Christian with his crosse , must be content to accompany Christ to his kingdome . 9. Whilest we set our affections on earthly things , we seeke for no better , for we looke no higher . 10. God giues his children here but an assay of his goodnesse , the maine sea of his bountie and store is hourded vp in heauen . 11. CHAP. VII . AS man rebelled against his maker : so all things ( while he liueth ) rebell against him , euen man against himselfe , the flesh against the spirit . Sect. 1. Our manifold infirmities are as gyues and fetters about our legs , to shew our guilty condition . 2. The flesh as a subiect , should obay the soule , as her soueraigne . 3. Though it be infused into the body , it must not be confounded therewith . ibid. Worldly and fleshly imployments dull the soules edge . 4. Death to the faithfull is the funerall of their vices , and the resurrection of their vertues . 5. How we may discerne the state of our soules . 6. Death endeth the combat of Christians , when the flesh shall be dead , and the spirit fully liue , our passions buried , and our reason freed in perfection . 7. The body is but the barke and shell of the soule , which must needes be broken if we will truly liue and see the light . 8. The nature of the earth and earthly men . 9. Sinne in the regenerate hath a deadly wound , but in the wicked it hath a full and violent course . 10. The Lord cureth our grosse sinnes by our infirmities . ibid. Great are the troubles of the faithfull , but saluation will one day make ameds for all . 11. The glorified body shall obay the soule with admirable facilitie . 12. The difference betweene a mortall man liuing , and the faithfull deliuered by death . 13. Sinne with all misery , affliction , and Death it selfe , shall hereafter be shut vp in hell , as in their proper place . 14. This world to all Gods Israel , is an Egypt of slauery . 15. See the royall exchange of the faithfull , who for a mortall and miserable life , shall enioy a blessed and immortall . 16. As the sufferings of Christ doe abound , so doe the consolations increase to Gods elect . 17. CHAP. VIII . THE faithfull redeemed by Christ , grow euery day to be spirituall and heauenly . Sect. 1. Prayer and holy deuotion , ( as precious perfumes ) take away the euill sauour of sinne and vncleannesse . 2. There is no Iustification without the vnfayned sanctification of Gods spirit . 3. The way to become spirituall and diuine . 4. The nearer we approach to death , the more we should be inflamed with the loue of God , and all good workes . 5. If wee will dye the death , wee must liue the life of the righteous . 6. Our deuotion must not be like the morning dewe , and leaues of Autumne . 7. The soule without grace is as the ground without moysture . 8. Christians should not feare death , but accustome themselues to hope for it . 9. Death to the godly , is no end of their liues , but an end of their sinnes and miseries . 10. The graue of the faithfull is sweetned by Christs funerall . 11. When wee draw neare to death , wee approach to the very gate of life . 12. The faithfull departing , see their Sauiour ( with Simeon ) eyther in soule or spirit . 13. The hope of eternitie is the reuenge of iniquitie . ibid. CHAP. IX . THe ioyes of heauen are vnspeakable , and farre beyond our thoughts . Sect. 1. They farre exceede our prison-ioyes on earth . 2. There is neyther end , number , nor measure of them , being infinite and endlesse . 3. The glorious estate of Gods Saints , with their happinesse , what it is . 4. Gods Saints shall haue fulnesse of ioy , which they shall still affect , and in affecting shall be satisfied , and yet neuer be cloyed with fulnesse , or feeling of want . 5. The sight of God is the full beatitude , and totall glory of the Saints . 6. The soule is made capable of God , and therefore whatsoeuer is lesse then God , cannot suffice it . 7. The ioyes of heauen are ioyes aboue all ioyes , besides which there is no ioy . 8. Wee may sooner tell what there is not in that blessed life , then what there is . 9. If the ioyes of heauen be so great , let vs lift vp our eyes to heauen , our eares to God , and our hearts to Paradise . ibid. Hee which is in loue with heauen , is neyther proud with prosperitie , nor cast downe with aduersitie : for as hee hath nothing in this world that hee loueth , so is there no losse of any thing in this life , that he feareth . 10. CHAP. X. IT is not the bare knowledge of heauen and happy estate , but the assured euidence thereof , that bringeth comfort to the conscience . Sect. 1. So sure as there is a God , so sure there is another life , in which he will reward the good , and punish the wicked . 2. As our Faith reioyceth in Gods fauour , so our Hope reioyceth in Gods glory . 3. God giueth his children the plaister of Patience , to support their Hope : for he is sure that hath promised . 4. The ground of Faith and Hope is Gods word and promise . 5. A faithfull heart is furnished like a shippe of warre , against all hellish Pirots and worldly force . ibid. We can haue no certaine knowledge of heauenly things but by Faith. 6. God alone is to be beleeued touching himselfe , as wee credit a mortall man with his owne secrets . ibid. We can desire nothing which we know not , and this knowledge of heauenly things is onely by faith , grounded vpon the word of God. 7. Our saluation in Christ is alwayes fresh and new , sure and certaine . 8. Our Faith is not extinguished , our Loue cannot be quenched , nor our Hope faile vs , nor the holy Spirit taken from vs , which sealeth our saluation . ibid. The wicked shall be as well able to saue themselues without God , as to hurt vs hauing God , and the worst they can doe is but to send vs to God. 9. God doth not choose the worthy , but in choosing them maketh them worthy . 10. The head will haue his members , God his elect , and Christ his redeemed , and where will hee haue them but in heauen where he is ? ibid. The third BOOKE . CHAP. I. THE crowne of glory will not be got without conquest . Sect. 1. Wee must striue to enter in at the narrow gate ; we must so run that we may obtaine . 2. Wee ought to liue in such sort as at the day of death wee wish we had : for looke how death leaueth a man , so shall the last day finde him . 3. It is too late then to beginne to liue well , when we must leaue the world . 4. With this penalty a sinner is punished , that when he dyeth , he forgetteth himselfe , who in his life time neuer thought vpon God. 5 Many men are ready to take their farewell of the world , before they know of their condition in the world . 6. As our whole life is a passage to death : so should we make it a preparation to death . 7. Wee ought still to be prepared and watchfull , not knowing the time of death . 8. Sathan laboureth by his subtilty , to make vs to forget our latter end . 9. Some count it death to meditate of death . ibid. Wicked men cannot abide to heare of death , because they liue a sinfull life . 10. Remembrance of death to Christians , must serue as a sounding bell , to awaken them from the sleepe of sinne . 11. Christians must take the time and good opportunitie to prouide against death . 12. Wee then best know our selues , when we haue throughly learned our mortall estate . 13. There is nothing so glorious , as to order aright the vpshot of our time . 14. Who feares God feares not death : for what can he feare whose death is his hope ? 15. Since death watcheth for vs on euery side , let vs watch for him , that he take vs not tardy . 16. Death to Christians should serue as a key to open the day , and shut the night . ibid. Christians must be as birds on a bough , to remoue at Gods pleasure . 17. It is absurd to feare that which we cannot shun . 18. Christians must haue temporall things in vse , but eternall in desire . ibid. Mans life is a small thing , but the contempt of life is a great thing . 19. The manifold commodities of death to the faithfull . ibid. See the folly and absurditie of men , so to hate death , and to loue this sinfull life . 20 & 21. The presumption of long life , causeth the greater negligence of our death . 22. Selfe-loue causeth men to hate and abhorre Death . ibid. Death bringeth an equall law ouer all , for the chiefest point of equitie , is equalitie . 23. CHAP. II. CHristians knowing Death with his forces , ought throughly to be prepared against it . Sect. 1. Death is so farre from the destruction of a Christian , that it brings him to perfection . 2. No man knoweth in what place Death attendeth , therefore in all places we must be prouided . 3. If we prouide not before death , there is no prouision after . 4. When we seeme to stand in greatest securitie , we then doe dwell in greatest danger , and when we least feare , we soonest fall . 5. It is a dangerous course , neuer to begin to liue well , till we be a dying . 6. He that repenteth when he can sinne no longer , leaueth not sinne , till his sinne leaue him . 7. Many neuer thinke of death , nor their sinnes , till they cannot liue : Sicke they are , but their repentance is sicker . 8. CHAP. III. SAthan hath an host , and armie of enemies , to hinder vs in our Christian voyage towards Death . Sect. 1. Through Christ alone , we get the conquest ouer him , and his forces . 2. The felicitie of the world is fained , his loue counterfeit , and his promises deceitfull to Gods children . 3. There are no worldly comforts , but may be kept and desired , so that God ( being aboue all things ) be not lost . 4. Comforts against losse of friends , and kinsfolkes . 5. Our life is very short for all good things , but too long ( we may thinke ) in regard of our miseries . 6. All worldly delights finish their course in the salt brine sea of sorrowes . 7. How much better is it to want a little hony , then to be swolne vp with a venemous sting ? 8. Comforts of riches flye from vs in our crosses , as vermine from a house on fire . 9. When men forsake their owne wils , and submit themselues to Gods , what can be hard ? 10. Worldly fauours , honours , &c. ( as snowbals against the beames of the sunne ) dissolue and come quickly to nothing . 11. He that is great with God , shall haue quietnesse in earth , and blessednesse in heauen . 12. The pompe of the world is like a blazing starre , presaging ruine . ibid. He is vnworthy of Gods fauour , that thinketh it not happinesse inough , without the world . 13. The Trinitie which the wicked worship , is the diuell , the world and the flesh . ibid. CHAP. IIII. THis wicked world is Sathans kingdome , a very Edome and Egypt to the Israel of God. Sect. 1. It is a sea of sorrowes , and our liues as new sayling ships , vnacquainted with the water . 2. It is Sathan , forge and stythie , wherein he frameth a thousand chaines of impieties . ibid. A discription of couetousnesse , ( the worlds factour ) and the couetous . 3. God maketh this world loathsome to his children , that they should not loue it . 4. This barren land wherein we liue ( after all our drudgerie ) yeeldeth nothing else but a crop of cares , troubles , feares , &c. 5. Our Christian loue must be as a iust ballance , our worldly lusts are vnequall in valuing earthly things . 6. If our life be no more then the dreame of a shadow , what must we thinke of the glory of this world , which is of shorter continuance then mans life . 7. All worldly glory is no more certaine , then calmenesse in the sea , still subiect to a storme . 8. Worldly men are better sighted then the children of the light : but Ieremie wondreth how he should be a wise man , that is not a godly man. ibid. We must put our trust in God , not in our goods , on whose pleasure they depend . 9. He is the richest that coueteth the least , and is content with the least . 10. Contentment consisteth not in much , yet he hath much which hath it . ibid. CHAP. V. GOd made all things , and gaue them vnto man , who sinning , forfeited all againe into his hands , and so sent him out of the world , with as much as he brought at first . Sect. 1. We haue our goods to liue , the end ceasing , the meanes also cease . 2. All worldly goods are ebbing and flowing , neither possesse we them ( as we should ) vnlesse at all times wee be ready to forgoe them , when God pleaseth . 3. We must not make a rent-charge of these outward blessings , which God giueth of his free liberalitie , they are but lent and borrowed . 4. Vaine confidence in wealth be-commeth not onely poison to humilitie , modestie , and faith , but transformeth them into pride , arrogancie , and infidelitie . 5. We must vse our riches as our raiment , such as are fit : for couetousnesse groweth with riches , as the Iuye with the Oake . 6. God is to be loued aboue all things , and all things for him . ibid. Good men vse the world and the things thereof , that they may inioy God , and wicked men so vse God , as that they may inioy the world . 7. If we loue our friends , too much , and not God aboue all things , then hath our sorrow no measure as it ought . 8. Carnall parents and friends are to be loued , but the creatour of all is to be imbraced and preferred . 9. Loue him that thou canst not loose , euen Christ thy redeemer . ibid. CHAP. VI. IT is naturall to all men to feare death : and how it may lawfully be feared of the faithfull . Sect. 1. Faith and a religious feare , are alwaies friends in a Christian man. 2. Affections of nature are not simply euill , but lawfull , and tollerable , when they are rightly ordered by Gods spirit . 3. Christians haue greater cause to imbrace Death , then to feare it . 4. None are simply to be censured for their manner of Death . 6. Gods dearest children are subiect to most fearefull deaths , yet an euill Death can neuer follow a constant good life . 7. Death cannot properly be called sudden , which euery day manifesteth it selfe to all our sences . ibid. We must not be curious either to know the time , or to choose the manner of our death . 8. It is madnesse to desire to know our end , of such as are ignorant of their owne . 9. We must seeke to mortifie the flesh in vs , and to cast the world out of vs , but to cast ourselues out of the world , is in no sort permitted vs. 10. Gods children alwaies waite in their tryals , vntill Death open the doore for their deliuerance . 11. We must neither hate our life , for the toyles , nor loue it for the delights . 12. CHAP. VII . THe dearest children of God are subiect to the agonie of death , by meanes of the weakenesse of nature , and guiltinesse sinne . Sect. 1 & 2. Christian meanes to mittigate the horrour of death . 3 & 4. We run away by committing euill , and we must returne againe by suffering euill . 5. It is God that knoweth the perils of our death , and can onely deliuer vs by his power . ibid. The sweet spices of Christs buriall , expell the strong scent of our rotten graues . 6. It is the remainder of life , not of death , that tormenteth a man. 7. Such a death is neuer to be deplored which is seconded with immortalitie , and a blessed life . 8. Death and the graue are a fould to the faithfull , and a shambles to the wicked . 9. Death doth prune ( as it were ) the feathers of the soule to flye more swiftly to heauen . ibid. By death and the graue , the faithfull are fitted , and by Gods spirit renewed , for his kingdome and glory . ibid. CHAP. VIII . IT is most conuenient for Christians to dispose of their goods , and make their testament in time of their health . Sect. 1. and 2. The best furniture against death , are faith , hope , and a conscience vndefiled . 3. Men without hope , are as a ship without a sayle , and anchor , tossed with euery tempest , and in danger of ship-wracke . 4. A sauing faith , and an vnmoueable hope , are alwaies accompanied with a Christian life , and conscience vndefiled . 5. As there is no saluation without faith : so there is no true faith without repentance . 6. Faith is euer alone in iustifying , but neuer alone in the person iustified . 7. God iustifieth none , whom he doth not also sanctifie . ibid. The conscience of Christians is bathed and rinsed in the bloud of Christ , from the guiltinesse and corruption of sinne . 8. The comforts and commodities of a good conscience . 9. Thou canst not be friends with thy selfe , till thou be with God : if thy conscience accuse thee , it will kill thee . 10. He that hath a hope to liue when he is dead , must dye while he is a liue to sinne and wickednesse , 11. If the day of our death finde vs a sleepe in sinne , we shall hardly awake . 12. Many by deferring their amendment , shut themselues out of all time , and send themselues to paine eternall , without time . 13. He that will liue without repentance , must looke to die without repentance . 14. The world had not perished with the floud , if the flouds of teares for sinne , had flowed from mens eyes . 15. Hope is the piller sustaining the building of our faith , which fainting , our faith falleth into the gulfe of dispaire . 16. All things are possible to him which beleeueth . ibid. Hope to a Christian , is as a staffe to a traueller , who resteth vpon it shall hardly fall . 17. Despaire is a bottomelesse gulfe , out of which none returneth that fall into it . ibid. CHAP. IX . WIthout the vndoubted hope of the resurrection , Christ died in vaine , our faith , hope , and all religion is in vaine . Sect. 1. Infallible proofes of the resurrection by scriptures , which are of God , and cannot lie . 2. Reasons drawne from the Scripture to confirme the same . 3. Naturall reason , and experience of the creatures , conuince the truth hereof . 4. Why should not our bodies rise againe from the dust , as well as the seede sowne , harrowed , and hidden in the ground ? 5. Excellent resemblances , and allusions of the resurrection of our bodies . 6. Christ hath caried our flesh into heauen , to put vs in possession , and giuen vs his spirit ( as an earnest ) to seale his promises , that we shall raigne with him in glory . 7. Our bodies in the graue shall againe be quickned in Christ , and rise againe to life , carrying with them the warmenesse of Gods spirit , which cannot die . 8. Though our flesh doe rot , yet shall the spirit of God deliuer it from corruption , by the vertue of him that raised vp Christ from the dead . 9. CHAP. X. THe godly groane that this mortalitie may be swallowed vp of life . Sect. 2. They loath this wretched life , to be vnloden of their sins . 3. Our life is like a stage , on which men play their parts , and passe away . ibid. A Christian needeth not feare the violence of death , whose force is broken in Christ . 4. Death as a Tailor putteth off our ouer-worne rags , to apparell vs with the royall roabes of immortalitie , incorruption , and endlesse glory . 5. A description of this sinfull , wretched , and miserable life . 6. & 7. Euery mans life is like a rocke in the Sea , beaten vpon with waues on euery side , and like vnto a Butt or marke , at which sorrow , &c. shootes ; and at last , Death ( that most sure Archer ) shootes , and strikes it dead . 8. The state and condition of all flesh is to be miserable and mortall . 9. All kinde of miseries hunt after sinfull man , and Death at length doth greedily deuoure him . 10. Very fit resemblances of this wretched life . 11. While we reside in the world , death euery where lyeth in ambush for vs , but when wee are in heauen it shall haue no place . ibid. The comfortable death of Christians through Christ . 12. & 13. It is better to dye , alwayes to liue ; then to liue , to dye euer . 14. If wee looke for our felicitie here , wee are deceiued : Eliah must goe to heauen in a whirle-winde . 15. When we are borne we are mortall , but when wee are once dead , we become immortall . 16. Death is ( as it were ) the birth of a blessed soule , after a great trauell . 17. Death and life are two twinnes inseparable , vntill the diuision of soule and body . ibid. It is a deliuerance from all sinne , and the accomplishment of sanctification . ibid. All the inhabitants of heauen weare crownes of glory , sit in thrones of maiestie , and possesse a Paradise of infinite pleasures . 18. All glorified bodies shall shine ( as so many Sunnes and lamps ) in Gods kingdome . 19. The incomparable ioyes of the kingdome of heauen shadowed out . ibid. What heauenly societie and company of Saints are in Gods Kingdome . 20. If we will make our death ioyfull and easie , we must thinke of the glorious life that followeth it . 21. If we would despise this world , we must thinke of heauen . ibid. Christ himselfe dyed , that we might dye with more patience and pleasure . ibid. It is a token of little loue to God , to be so loath to goe vnto him . 22. God reacheth out his hand to conduct vs , but we draw backe our owne , and runne away . ibid. If God be our guide , we must follow him , to arriue in his house . 23. FINIS . THE FIRST BOOKE . What DEATH is in it selfe . CHAP. I. Of mans Creation , and excellent estate before his Fall. OVr most gracious God , infinite in section 1 wisedome , and incomprehensible in loue towards mankinde , hauing before all worlds decreed to make himselfe most glorious in his Creation , did in his appointed time effect the same . For hauing made the world in wonderfull manner , and furnished it with all varietie of creatures , both for profit and pleasure , deuising in his wisedome and vnspeakable loue , a perfection of happinesse for man vpon the earth ; at last , after a most exquisite manner consulted with himselfe for the shape of man , and finding no creature fit enough for a patterne of his portraiture , concluded with himselfe to make mankinde , as a Chrystall glasse of his glory , and a most liuely resemblance , after a sort , of his Maiestie . section 2 And that not onely in the frame of his body , to be as it were a briefe Map and abridgement of the whole worlds perfection , which hee made as a most glorious Theatre , fully replenished with most admirable sights of all sorts : but ( which is more ) both in body and soule to represent his Creator , as his Vicegerent and petty Monarch on the earth , and seating him here as it were in his Throne , and putting his owne Scepter into his hand , and his Crowne of glory vpon his head , gaue him dominion and rule ouer all the workes of his hands ; so that well may the Prophet with wonder exclaime and cry out : Lord , what is man that thou art so mindefull of him ? &c. section 3 Now that this Image of God was liuely expressed in whole man ( resembling his Maker both in his body , and in his soule ) doth plainly appeare by the renuing of man in Christ , who is not onely sanctified in the one alone , but in the other . section 4 And first for mans Body : it did resemble God in that immortalitie wherein it was first created , as also in the seuerall members thereof , expressed the varietie of his perfections , and therefore ( in respect of Gods diuers employments ) in a borrowed speech are ascribed to him , as the hands and armes , to shew Gods omnipotencie and power ; his eyes and eares , his piercing prouidence and sight , &c. I omit mans face and comely countenance ( in which principally doth shine a certaine imperious maiestie and grace most conspicuous ) causing all liuing creatures to stoupe vnto him ; and besides the goodly order of all his outward parts ( set and disposed in admirable sort ) a glorious beauty spreading it selfe throughout , with wonderfull strength , agillitie , and nimblenesse of all his members , made him most famous : that very Naturalists and Pagans anatomizing his very body , not onely preferred the frame thereof before the worlds whole curious creation but ( rauished in their senses with the consideration of the same ) deified and preferred it aboue all measure . section 5 Yet as waxe is more apt to receiue an impression then clay : so the soule , being a Spirit , commeth nearest to Gods nature . For first , the very substance of Adams soule did most liuely shadow out the diuine Essence , not onely in the simplicitie , inuisiblenesse and immortalitie thereof , but also in that power which it enioyed , to know and will. And as God is but one in the world , quickning , sustaining , and gouerning the same ; so there is but one soule in the body , which ( being whole in euery part thereof without augmentation or diminution ) giueth vnto it both life , sense , and motion . Further , the soule is like vnto God in the faculties of the same : For as there is but one onely diuine Essence in the Godhead , and yet three distinct persons in respect of their externall actions : so the soule is but one , howsoeuer it consisteth of sundry essentiall qualities . This Image of God in man consisted especially in the section 6 rule and dominion of the Creatures . Let vs make man ( saith God ) in our owne image , that hee may rule the fowles of the ayre , fish of the sea , beasts of the earth . Now to rule well , is required Knowledge , Memorie , Will , Vnderstanding and Iudgement ; which are essentiall in God , and proper to our soules . Man had not onely giuen vnto him of God power and abilitie to vnderstand diuine and humane things , but was endued with other heauenly qualities , as Iustice , Wisedome , Temperance , Mercy , Loue , &c. Gods Image in man is righteousnesse , holinesse and knowledge . Be renued ( saith the Apostle ) in the spirit of your minde , and put on the new man , which after the Image of God is created vnto righteousnesse and true holinesse . Whose qualities are necessarily inferred by the contrary , attributed to the olde man : where truth is opposed against lying , Christian anger against sinfull rage , iust dealing against falshood and wrong , holy and gracious speech against corrupt and filthy communication . And hee saith , that this Image or new man is renued in knowledge after the image of him that created it ; because the true knowledge of God transformeth man to the image of God his Maker , that is to say , to the true sinceritie and purenesse of the soule ▪ Therefore presently following hee expresseth the qualities of this Image ; to wit , tender affection , or bowels of compassion , kindnesse , humblenesse of minde , meeknesse , long-suffering , forbearing , and forgiuing one another , Loue , Peace : and these be the fruits of Gods Spirit , which renueth our hearts , ( as they are mustred by S. Paul ) against which vertues ( hee saith ) there is no Law : which Image also is called , a conformitie to Gods Sonne . section 7 By the infusion of Gods holy Spirit ( saith Iraeneus ) man is made spirituall , as at the first hee was created . And Tertullian saith , that the Image of God in man , is to haue the same sense and motion with God , the same Will , Knowledge , Affection , Iudgement , and Reason , in all humane and heauenly things , according to the measure of a creature . The reason thus to perswade vs , is , that man was made first according to Gods Image , that hee might rule all his creatures below as his President and Substitute ouer all . And it is no question , but God would haue all his creatures ( which hee had made ) well and orderly to be ouer-heeded and ruled , ( who alwayes and euery where in his Word ) forbiddeth the abuse of any , or the least : and wee are straightly bound to referre all of them to the glory and praise of their author and owner . Now this good vse and excellent administration of all the creatures , which God requireth , cannot stand without all those former conditions and qualities of the soule of man , whereof this Image of God consisteth . So that when the minde is endued with the sound knowledge of God , and adorned with Iustice ; then it most truely representeth Gods Image and likenesse ▪ because that Iustice and knowledge of diuine and heauenly things are nothing else but a certaine influence from the diuine nature into our mindes and soules . section 8 But that these things may appeare more plainly , wee are to know , that the Image of a thing is the forme by which it is resembled , and a similitude is a qualitie of a thing , by which it is shadowed . Now man in his Image , not onely resembled his Maker in knowledge and vnderstanding , but was also created in other celestiall conditions , as Iustice , Wisedome , Mercy , Loue , &c. ( as before was declared ) yet so , as that Christ alone is the very ingrauen forme of his person , according to his Deitie , and in his Humanitie , so farre as it is capable of the same . And to this end hath God predestinated and elected vs , that we should be conformable to the Image of his Sonne . Therefore God made vs of an vnderstanding nature , and capable of diuine perfection , when with these heauenly properties our soules were first endued , which now cannot be againe recouered but thorow the helpe of Christ , the true patterne and type of our first created Image . To conclude , how like we were made to God , appeareth by our proposed end of that selfe-same happinesse and blisse which wee feare to loose , and waite ( through hope ) to enioy with God himselfe , both in louing and knowing of him as hee is . Mans soule by creation , had Reason and Will , ( as it section 9 were ) for two wings : Reason to vnderstand and know , and Will to approue and elect things vnderstood and knowne . And these two wings did with equall force and sweet consent carry vp and support the soule , to guide it aright to God ; that so it might sore aloft ( with her affections ) as the Eagle flying carryeth her young ones to inure them with the Sunne ; so it might lift vp it selfe aloft from all infection whatsoeuer : A rectitude and vprightnesse was also added that it might beare the force and power ( as it were ) of a cleare and pleasant gale of winde , to these two wings ; which blast receiued into the braine , did carry and freshly set forward the powers of the minde , as when the flight of the Larke or Nightingale ( ascending on high ) is hastened with a quicke and pleasant winde , wherewith these birds are so delighted , that the higher they flye aloft towards the skye , the more sweetly doe they sing . Such a heauenly harmonie and consent was in all the faculties of the soule , that alwayes and altogether they aspired with ioy to holy and heauenly things . All excellent learning and skill was engrauen in mans soule : his Reason was more sharpe and cleare then the Eagles eye , which can behold the Sunne : his Knowledge surpassed all Arts and Sciences , so that by nature he could approach vnto the eternall light , and vnderstanding of God himselfe , and heauenly things , as the Angels and holy Spirits themselues . CHAP. II. Man in his first and best estate was mutable by nature , and subiect to fall , and so righteously made of God , without any cause of iust complaint . NOW for the better humbling of man in this his high estate , that hee might know himselfe farre inferiour vnto God that thus had exalted him , and acknowledge his subiection , by the soueraignety of his Maker : It pleased God in his wisedome to set a great difference , as betweene the Angels and himselfe in their creation , so betweene man made like to God , made like ( I say ) to himselfe , but not himselfe , who onely hath this name and nature ( I am , ) to shew his being of himselfe , and vnchangeable nature ; and to teach vs that all creatures haue not onely their being , but their standing and vpholding by him that onely is : Therefore he is called the liuing God , not onely because hee hath life in himselfe , but because hee is the fountaine and originall of life : he doth not onely liue , but hath life of himselfe , and is the cause of life , because there is no life besides or without him . Though mans nature ( saith Augustine ) was vpright and sound , and nothing sinfull , yet was it capable of sinne , and apt to receiue infection : Though man in his nature was mortall ( standing in his state ) yet was it not of necessitie that he should die ; and as our flesh is apt to receiue a wound , yet euery one is not wounded ; and as the body of man is subiect to sicknesse , yet many often die , not touched with sicknesse : So the state of Adams body was such , that although it was subiect to death , yet except sinne had come betweene , he might and should haue liued for euer : euen as the hose and shooes of the Hebrewes in the desart , by Gods mighty prouidence and power , neuer waxed olde by wearing or consumption . Neither was this vnreasonable in God , nor vnagreeable to his iustice , to make a distinction betweene himselfe and his creatures , for that he himselfe is onely good , without change and alteration , all his creatures good , yet subiect to corruption . Man was made of a mutable nature , in power of standing , and possibility of falling : power of standing he had from God his creatour : possibility of falling from himselfe , being a creature . Because the Lord created man of nothing , therefore he left possibility in man to returne to nothing . If God had giuen Adam an immutable nature , he had created a God and not a man , being onely proper to God to be vnchangeably good . In the very Angels in heauen ( in respect of God ) is found imperfection : the Cherubs hide their faces with their wings , for the brightnesse of his glory . Thus God doth humble all his creatures to exalt himselfe , euen to teach them this ; not to goe from him of whom they had and haue their goodnesse , nor to trust vnto themselues , though by creation good , yet subiect to decline . Adam then , although he was created in goodnesse , yet was he made but changeably good : for such was the goodnesse and inclination of his will to obey God , as might be altered and changed by force of temptation . The cause of this mutability was , that the creature righteous by creation , may remaine eternally , and constantly righteous ; two helpes or fauours of God are necessarily required : First a power to perseuere in goodnesse ; for without this power the creature of it selfe ceaseth to be good : the second is , an act or deede , and that is the will to perseuere , or perseuerance itselfe : This also is requisite with the former ; for God giues not onely the power , but also the will and deede : and the creature doth not the good which it can doe , vnlesse God cause it to doe the said good ; both which helpes the good Angels haue , and therefore keepe them standing : now Adam receiued the first of God , but not the second ; for besides the goodnesse of his will , he receiued of God a power constantly to perseuere in goodnesse , if he would : yet the act of perseuerance was left to the choise and liberty of his owne will. In nature it selfe , this truth appeareth . God we know creates the eye , and puts into it the faculty of seeing ; yet withall he addes to the eye necessary helpes by the light of the Sunne ; but for the act of seeing , it is left to mans choise , for he may see if he will , or if he please he may shut his eyes . Againe , the Physition by Art procures an appetite : this done , he prouides conuenient foode ; yet for all this , the patient may eate if he will , or otherwise may abstaine . Now if any reply , that Adam receiued not sufficient grace , hauing not the will to will that good he could and might : the answer is , that he receiued sufficient for the perfection of his nature : that is , for the full obedience of the will of God , and for the attaining of euerlasting happinesse , if he would not haue bin wanting to himself , but he receiued not sufficient grace , which might cause the immutability of his nature ; neither was it of necessitie to be giuen ( as I haue already shewed ) to a creature . A Goldsmith intends to make a Iewell of singular price and value , he compounds it of gold , pearles and precious stones ; when hee hath brought it to perfection , he doth not put this propertie to it , that if it fall , it shall not be bruised or broken . Now God created Adam in all perfection , and gaue him power and abilitie to continue in the same , if he would : yet did he not put vnto his nature this condition , that it should be vnchangeable , when it should be assayled by the force of outward temptation . By this we see the weakenesse of the excellentest creature in it selfe , without the grace of God. Adam could fall of himselfe , but he could not stand or rise againe : he could not auoide the least assault of euill , no further then he was helped by the grace of God. We are to God as the sicke man to his keeper , who saith , Take me vp and I will rise , hold me and I will stand , helpe me and I will goe , &c. Which must make vs to renounce our selues , and cleaue to God , wholly depending vpon his gratious prouidence and protection in all our actions and attempts . God ( I confesse ) could haue made our first parents of such an vnchangeable nature , that they could not possibly haue fallen away , but it was not expedient that they should be so made , because then the obedience of man should seeme to haue beene forced ( as it were ) and so not so acceptable vnto God. And albeit the body of man being made of dust and earth , and himselfe in respect of his substance and beginning was mortall : yet if he had preserued the holy spirit of God within him , and giuen him the vpper hand , this spirit of God , which by sinne he vanquished , had farre surmounted all that was mortall in him . And to end this point . As Sathan tempted Adam , to proue God a lyer , and to bring him to dishonour , and so became the instrument of mans damnation . So also Adam tempted himselfe to taste the fruit , which ( as he thought ) would make himselfe as God. Now God most iustly suffered him to be tryed by this meanes , to make a way for his iustice , in the condemnation of the reprobate , and an entrance for his mercy in the saluation of his elect ; for if there had beene no fall of man , God should haue manifested himselfe neither iust in condemning some , nor mercifull in sauing others , which very much would haue obscured his glory , and altogether depriued him of his praises amongst the sonnes of men , &c. Man was subiect to death by nature , yet not of necessitie , as though he saw no way to shunne it : ( and now I goe no further then mans knowledge reuealed in the word , setting Gods decree and secret counsell aside ) for he had sufficient power giuen him of God in his creation to auoide it . Gods law was written in his heart , agreeable to his nature , he thought it no yoake or burthen to obserue it , his shoulders or backe being bigge enough to sustaine it : Sinne therefore , wee may see , hath diminished our strength , and altered our nature , that now we are forced to be slaues to those , who before were our subiects . Gods law ( now written ) is the same which before was engrauen in our nature ; yet now it is such a huge weight and heauie yoake , which neither we , nor our fathers were euer able to beare . CHAP. III. Of the greatnesse of Adams sinne , and his grieuous fall : with the fearefull effects and fruites thereof . MAn being thus created in so glorious an estate , raigning and ruling , not onely as a Prince , but ( as it were ) a petty God vpon the earth , all things being put in subiection vnder his feete , Sathan that olde serpent and enuious aduersary of mankinde , hauing fallen himselfe and his associates ( by his and their owne transgression ) into a most cursed and wretched estate , enuying at the blessednesse of our first parents , so happily planted vpon the earth , and placed in Paradise ( possessing the body of the Serpent , and abusing his forme ) drew Enah by his wiles to heare her God accused of vnkindnesse , and from hearing to suspition , and from suspition to plaine rebellion against his law ; and so Sathan not contented , she was made his snare to catch her husband also . But marke ( I pray you ) this diuels proceeding , and see what hookes this Fisher hid vnder his fine and pleasant baites . First he bewitcheth her sences with a faire sight and pleasant shew of the forbidden fruit ; then he assaileth her with infidelity , and doubtfulnesse of Gods word : namely , that they should die the death : thirdly , he opposeth himselfe against the vndoubted truth of Gods word , setting downe the contrary , Ye shall not die : lastly , he pricketh them forward to pride , and selfe-loue , Ye shall be as Gods , euen as cunning as the highest in good and euill : So they poore creatures not resting vpon God , nor asking counsell at his word , but trusting to themselues ( deceiued by his strange delusions ) yeelded , and in yeelding were seduced , and so shackled with the wards of their owne sinne , and fetters of their owne finding out : and as he solde himselfe to sinne and Sathan by this his fall ; so iustly did God ordaine the meanes to hamper him , to wit , Death and Destruction . Neither was this action contrary to his iustice ( except he should haue denied himselfe ) nor yet repugnant to his vnchangeable word pronounced : for in the beginning ( as we haue heard ) God created man holy and righteous ; euen like to himselfe ▪ and so long as he kept this forme , he enioyed Gods presence ; his protection and prouidence ruled ouer him , he wanted nothing that was needefull for him , all the creatures were his seruants , they came at his call , and bowed at his becke ; he wanted nothing that heart could wish ; he was placed in Paradise amidst all passing pleasures , the ground of it selfe yeelded forth her encrease , without toyle , or trauell : he was made subiect to no creature , but was Lord ouer all ( him onely excepted that had thus preferred him . ) Now this his gracious God and bountifull Lord , for all these his graces and blessings vnspeakeable , required no great seruice or homage at his hands , he exacted no great rent , he did not ouercharge him ; but onely this ( to shew his soueraigne power ) he gaue him a Commandement , no weighty thing to be obserued , but a small matter , and easie to be performed , to wit , that he ( hauing such choise and aboundance of all things besides ) should abstaine ( for his pleasure ) from tasting of the tree of the knowledge of good and euill , and all this he did to try his obedience . And now behold this vnkinde creature , this vngratefull wretch , and wicked man , forgetting God and his duetie , casting aside his blessings and graces ( wherewith he abounded , ) most traiterously , villainously , and shamefully rebelling against his Lord , contemneth his Creatour , and setteth his God at naught ; he listneth to the Diuell , and beleeueth his lies , and followeth ( like a beast ) his sensuall appetite , and euen in that one thing forbidden , spiteth his God , regardeth not his word , feareth not death that was threatned , but eateth of the forbidden tree , maugre the beard of God , and his iudgements . And here let vs throughly consider , not so much the matter and meanes ( which was but the eating of an Apple ) as the manner and measure of this rebellion , and sinne , which manifested it selfe by these degrees : first a doubtfulnesse of Gods word , which made him to stagger : secondly , a losse of faith , not beleeuing Gods threatning : thirdly , a nise curiositie in departing from Gods word , and seeking other wisedome : fourthly , a pride in desiring to be greater then God had made him : fiftly , a contempt of God , breaking his law against his conscience : sixtly , an apostasie in falling from the counsell of God , to beleeue the Diuell : seuenthly , an ingratitude and hellish vnkindenesse in driuing away , and expelling Gods holy spirit dwelling in them : eightly , a murthering of himselfe and his whole posteritie : for this fall of his was the first opening of the gate to all sinne and misery , to all mankinde . This sinne therefore can no way be lessened , consisting of so many most monstrous and horrible impieties . Could any punishment possible be sharpe enough for such a monstrous fact ? that whereas God had giuen them such liberty and freedome of all things , yet would not so much as obey him in this one ? Againe , God did not onely binde him to obedience , but threatned his rebellion , if thou eate thereof , thou shalt die the death : Notwithstanding Gods commanding and his threatning , he is most carelesse , and swiftly runnes headlong to sinne and wickednesse , and so entred into such a maze of miseries , from whence neither himselfe , nor his posteritie , were euer able to vnwinde themselues : for so abusing his owne free will , he lost it , and was made a slaue to Sathan and himselfe . Gods image being by his fall defaced , he became like the diuell , and contemning life , he found out death , euen death eternall . This was the wages of his sinne , this was the hire of his labour , this profit reaped he for his paines . God thrust him out of Paradise , and being expelled , he was kept out by the Cherubins , so presently he saw his shame , his figge leaues could not couer his nakednes ; but God accursed him and his seede ; he plagued the earth with barrennesse , and caused all the creatures to feele the smart of this his fall : and as he disobeyed God , so procured he the disobedience of all the creatures towards himselfe . Hereof comes the fiercenesse of Lyons , Beares , Tygers , Wolues , and all wilde beasts : hence ariseth all rebellions , and vprores , warres , seditions , scarcitie , dearth , & hunger , colde , and nakednesse ; murther , plagues , and all kinde of calamities that are in the world , all which are forerunners of this eternall death , and ring-leaders to damnation . Thus Sathan suggesting a want of knowledge , because he knew not euill , and so corrupting his heart with a curious desire thereof ( not able of himselfe to effect the ill that he suggesteth ) procured man to the practise of ill , before he could obtaine to the knowledge thereof : euen as a man commeth to the knowledge of poyson by the dangerous taste thereof : so deare was the purchase of euils experience , that it sodainely procured mans ruine and fall . And so his passions were made to see , and his Reason blinde : in searching for knowledge , hee met with error . So Reason it selfe ( the lampe of mans soule ) which like the Sunne in the firmament , spreading her beames thorough mans little centre , is now become so dimme and darke , in his cloudy and ecclipsed skye , that the eye of the soule is as voide of light in things diuine , as the little sparkes of fire raked vp close in the ashes : which blindnes and ignorance of God and heauenly things , were not personall in Adam himselfe , but by possession entred into all his posteritie and of-spring . And originall sinne ( the fountaine and wel-spring of all the rest ) as a pestilent poyson infected euery part . This is that canker of our nature , and contagious infection , the vtter confusion of mans state , the roote of iniquitie , the puddle of all dregges , the seede of rebellion , the pumpe of all enormities , whence issueth infinite and innumerable vices : This is the pit of perdition , which Adam digged for himselfe and his broode , in this we were left , in this we were lost , in this we were condemned , in this conuicted : This sinne is deriued by propagation , and laid vpon vs ; and by imitation confirmed , and multiplied in all mankinde ; whose very bones by the same are corrupted , sinewes tainted , veines infected , arteries poysoned , flesh polluted , wit confounded , minde captiuated , knowledge turned into ignorance , wisedome to errour , will to wilfulnesse , memory to forgetfulnesse , the whole soule to sinfulnesse , reason to rebellion , innocency to impudency , and immortality to death it selfe , both of soule and body : So that man now of his owne nature is no lesse the bondslaue of sin , then the slaues which are bought , whose Maisters vse their seruice , as that of their Oxen and Asses , at their pleasure . So are we wholly led vnder the gouernment of sin , being wholly addicted to the seruice thereof . And so much the more is our slauery , that in our corrupted wills , we desire and onely delight to sin ; which must teach vs to be continually touched with our miserable sinfull life , and in this respect daily to desire and long after death , as the onely medicine to heale these deadly maladies of our soules . Many Beasts and Fowles ( saith one ) farre exceed mankinde in some vertue and good qualities , as the Doue in simplicitie , the Storke in kindnes , the Dogge in fidelitie , the Oxe and Asse in memorie of benefits , &c. but in vice and euill man surpasseth them all ; being more cruell then the Wolfe , more crafty then the Foxe , more proud then the Peacocke , &c. yea , all vices and wickednes ( which are but seuerall in beasts ) are mustered and troupe together in sinfull man. And as many members vnited , make but one body ; so doth the Spirit of God terme this heaping of vices in man , a body of sinne , euery vice being ( as it were ) a member . It is said , that in a Sheepe euery thing turneth to profit ; the flesh for food , the wooll for cloathihg , &c. but euery thing that is in man , is eyther euill , or tendeth to euill ; as the reason to beguile and deceiue , the liberty to licentiousnesse , the eyes to wantonnesse , the heart to couetousnesse , &c. All the members ( I say with S. Paul ) are weapons , instruments , and seruants to sinne . All his actions and affections are out of order . As a man that hath a Palsie , hath still a motion left of head and hands , ( as hee had before his sicknesse ) but yet his mouings are now altogether irregular and out of order ; so all those affections of the minde , as Loue , Desire , Ioy , &c. and all naturall functions of the body , as eating , drinking , sleeping , &c. ( which should haue beene performed without any sinne ) are now mixed in man with many blemishes and corruptions : so that this corruption of our flesh ( so long as we liue ) sendeth out the filthy scum of all vncleannesse , which continually broyleth and walloppeth in our nature , foaming out such filthy froath and stinking sauour to our mindes , that it is not onely detestable to the soule of the regenerate , but also abasheth the very naturall man to looke into such a loathsome stye of sinne , and sincke-hole of iniquities ; for mighty is the power , and raging is the strength of originall sinne in all Adams sonnes , breaking out into action . Sinfull man ( saith Iob ) drinketh iniquitie like water , but wee may truely say , like wine , with pleasure and delight ; with great facilitie , custome , and ease , passeth hee downe any kinde of sinne that is offered , as a man drinketh water when hee is a thirst . Wee know that in vs , ( saith Paul ) that is , in our flesh , dwelleth no goodnesse : but whatsoeuer the corruption of our nature is , be it neuer so great , yet our fault is neuer the lesse ; no more then if wee had had an Angels nature , which willingly and wittingly wee would peruert . For vnto our corrupt nature wee bring of our selues a froward and crooked Will , which did corrupt the Angels nature , and made them fall from God. Therefore let vs not so much finde fault with our nature , as condemne our wicked wils , so set to worke sinne , and with delight affecting and effecting euill . The corruption which wee haue , our pleasure is in it ; and all the goodnesse which wee want , wee care not for it : but our Will is after our worke , and as wee are , so wee like our selues best . Sinne springeth vp , and is nourished in our hearts , and whatsoeuer is euill in vs , there it hath the fountaine , in which wee know first that sinne is our owne , and in our hearts it breedeth as wormes in the wood . And as our heart is the roote of sinne , so there is no sinne but commeth from the heart : if thy heart accuse thee , thy sinnes must needes bite thee . To conclude , Concupiscence ( which was the fruit of Adams eating the forbidden fruit ) cleaueth now to the nature of all his sonnes : which is the tyrant of the flesh , the law of the members , the nourishment of sinne , the feeblenesse of nature , and the food of death . Oh grieuous necessitie , and fearefull state of man ! before wee can sinne , wee are lincked to sinne , and before we offend , we are bound with offence . By one man sinne entered into the world , and through sinne death hath gone ouer all . Did not our Fathers eate the sowre grapes , and are not the teeth of their children set on edge ? CHAP. IIII. Of the originall and entrance of Death : and how iustly it was imposed vpon Adam and all his brood , by the propagation of Sinne , deriued vnto them . THE Nature of man being thus wholly corrupted by Adams sinne , Death presently followed him at the heeles , to pay him his hyre . As Death at first was threatned , so speedily vpon his fall was it executed , both vpon him and his : Yet touching the originall of Death ( though the cause thereof be iust ) it seemeth doubtfull , from whence it came , and what author it had . For although the issues thereof be in the hand of God , and that it is his handmaide to execute his will ( as hee also fetters the very Diuels themselues , who can doe nothing without him , ) yet all the creatures that God did make , were very good ; and as he is the very goodnesse it selfe , so nothing but good proceedes from God. Since therefore Death and the Diuell be enemies to God and goodnesse , destroyers , and corrupters of Nature , which he hath made ; they are none of his creatures ; hee is neyther their author , nor they of his off-spring . All things which were made , were made by the word , and all things which were made by the word were exceeding good : Euill then in generall , and Death in particular , which is euill in it selfe , were not made of God ; and nothing can be good , without the soueraigne goodnesse , which is God himselfe . And whereas good is not , there is euill ; which in effect is nothing else , but the priuation of good , as death is the want of life , and blindnesse the want of sight . Lord ( saith Augustine ) thou hast not made death , neyther hast thou pleasure in the destruction of the liuing , therefore suffer not that which thou hast not made , to haue dominion ouer me , whom thou hast made . God made not Death , but man after hee fell to sinne , receiued the sentence of his disloyaltie and reuolt , that he should returne to dust , of which he was framed . The Diuell hath the power of Death , that is , hee is the author of Death ; who by his malicious nature brought it into the world : for God made it not , neyther hath any delight therein , neyther is it good in his eyes , nor euer mentioned amongst his workes ; but from the Diuell , and of the Diuell , and in the Diuell it beganne , and is , and abideth : and therefore his name is rightly giuen him , Abaddon , that is , a destroyer . And as death is of him , so for this cause also hee is said to haue the power of it , because through his manifold temptations hee maketh men sinne , by which Death raigneth . For so saith S. Paul of Adam seduced by the Diuell . Christ then vanquished him that had the power of Death ; that is , hee abolished sinne , and the condemnation of sinne , which was the Kingdome of the Diuell , and thereby triumphed ouer him . For this cause ( saith S. Iohn ) the Sonne of God appeared , that he might loose the workes of the Deuill , that is , Sinne and Death , which are both of the Diuell : for Sinne God condemneth , and of Death hee saith , I will be thy destruction ; protesting thereby that hee is author of neyther . If God had made Death , why did Christ weepe for Lazarus his death , for he ought not to mourne for that himselfe had made ? but by this sorrow hee shewed that those that God had made to liue , the Diuell by sinne had made to dye , and therefore he raised him from the graue , that Sathan might know he should little gaine by mans death . I will not the death of a sinner , ( saith the Lord. ) If God were the author of Death , how could hee but be the willer of the same ? Not God then , but the Diuell is the author of Death . God made Adam without corruption , and created him after his owne Image , yet thorow enuy of the Diuell came Death , and they that hold of his side proue it : so that the Father of Death is the Diuell ; and as he is euill by nature , so likewise is Death in it selfe , issuing and proceeding from such a fountaine . The Diuell is the author of Sinne , and consequently of Death : for by Sinne Death entered , and Death is the wages thereof . Hee that committeth sinne is of the Diuell , for the Diuell sinneth from the beginning ; hee is a murtherer from the beginning ; hee is both a lyer , and the father thereof , not by creation , but by corruption . God made him an Angell , hee made himselfe a Diuell ; so falling from God , hee fell from goodnesse , and became the father of sinne and wickednes . Non stetit in veritate ; he stood not in the truth . Hee that caused Sin , caused Death for sinne : The third part of the waters became Wormewood , and many men dyed of the waters , because they were made bitter . Bitternes caused death ; but whence came the bitternesse ? from the Starre that fell into the waters , called by the name of Wormewood . And albeit that Death proceeded of the Diuell ( as wee haue heard ) yet is it also attributed vnto man himselfe , to leaue him inexcusable , as plainely appeareth by Paul his comparison betweene Christ and Adam . As by the offence of one man ( saith hee ) death raigned ouer all , and sinne came ouer all , to condemnation : so by Christ , which is one , the benefit of grace abounded towards all men , to Iustification of life . In which Antithesis wee may see Death seazing vpon all men through Adam , and that very iustly : so that Man and Diuell are partners in sinne , and so in death . Here two things concurre together , the tempter and the obeyer . Sathan tempted , and man consented : He tempted and perswaded of enuy , intermingling the matter with belying and slandering of the truth , to haue man breake Gods commandement : notwithstanding all this , Sathan had nothing preuailed , had man resisted , and not consented to his temptation . Therefore wee may conclude , that in respect of Sathans enuy , lying , and other euill attempts , tending all to mans destruction , hee may be called ( as hee is indeede ) the author of death : yet in regard of mans consent , in transgressing Gods Law , Death may duely be imputed to himselfe , although there were none other cause : for that he was created to the likenesse of God himselfe ; and flourished with Free-will , which as then hee possessed . The Diuell then is not the proper and absolute cause of sin , because that the nature of the absolute & proper cause is such , that it going before , the effect cannot choose but follow after . But it falleth not out so alwayes in man prouoked of the Diuell , who although he continually assaile and most vehemently assault Gods Saints to sin , yet sinne doth not alwayes follow his assaults ; his worke is not euer effectuall . For many of Gods Children very mightily resist him , being armed with Faith , which weapon hee flyeth . The Diuell vsed no violence to Christ , but onely said ; Cast thy selfe downe head long ; that wee may know , that Sathan seduceth none , but such as obey him : assault hee may to euill , but compell vs hee cannot , if wee resist him ; so saith Chrisostome . They are to be reproued ( saith Ierome ) who thinke our thoughts and cogitations to to be sent of Sathan , and not to proceede from mans free-will , seeing the Diuell may be an inuenter of euill thoughts , but not the author . The eye neuer offendeth if the minde gouerne the eye : Iob therefore saith , My heart hath not walked after my eyes . The Diuell not by compulsion , but by perswasion , may moue man to sinne : solicite he may , but force he cannot . Neyther triumpheth he euer more greatly , then when man confesseth that hee hath made him sinne ; so saith Augustine . Againe , let vs image ( saith one ) the Diuell himselfe neuer to haue fallen from God , and man as yet to haue stood in his Creation ; yet man by nature might haue declined , and should in himselfe haue had the cause of sinne . The reason is this , God gaue him Free-will , and so left him to himselfe : and free it cannot be , except hee had choyse of good and euill : yet not so vnarmed and naked was hee left , but that his Creator gaue him power and strength sufficient to continue , if hee would , in his vpright estate , wherein hee left him : howbeit hee trusting too much to himselfe , and leauing Gods Law , and not vsing , but rather abusing , the meanes that God had giuen him , hee might haue fallen from his Creation , and so intangled himselfe in the snare of death and condemnation . So that in this supposition , the suggestion of the Diuell is not simply the cause of sinne and death ; the Diuell ( as yet ) not falling from God , but remayning in his nature an Angell of light . Neyther hath hee such power ( as I haue proued ) ouer the will of man , to bowe it as hee listeth , to his purpose . Therefore once againe to conclude this poynt , not onely the Diuell , but euen our first Parents themselues , were the first causes of Sinne , and so of Death . Although indeede ( to speake properly ) an euill thing hath no cause efficient , but rather deficient . And if any man will goe about ouer-curiously to search out the efficient cause of Death , it is all one as if a man should labour with his eyes to see darkenesse ; and bend the sense of his eares to heare silence : which ( since they be of themselues meere priuations ) haue no essence in nature , though existent in some subiect , and knowne vnto vs. The sight seeth nothing but bright things , and the eare heareth nothing but a noyse of loud things : these things are knowne to our senses , not by vse , but by priuation onely . Death is a priuation of life , onely hauing a name , and no nature or substance ; God therefore made it not : for whatsoeuer hee made , had an essence , and a kinde of substance ; Death therefore being nothing but the absence of life ( as hunger the want of meate , thirst of drinke , darknesse of light , barrennesse of fruit , pouerty lacke of riches , &c. ) is nothing but in name , and so no creature of God. The deficient cause therefore of Sinne and Death , is the Diuell and Man : the Diuell by suggesting , Man by obeying , both their actions not vrged of God , but voluntary of themselues . Let this therefore be for our instrustion by the way : Whosoeuer committeth sinne is of the Diuell ; whosoeuer sinneth is the seruant of death : neither yet let vs so rage against the diuell , as that wee altogether exempt our selues from guilt ; but rather knowing the readinesse of the diuell in assailing , and our owne willingnesse in obeying , we ought both to renounce the diuell , and forsake our selues , and cleaue onely in this extremitie to the Lord. Now how iustly Death was deriued from Adam to all his heires , will better appeare , by the succeeding inheritance of sinne , to all his posteritie and race . For God bestowed his gifts and graces vpon Adam , vpon condition , that hee should conuey them to his seede , if hee himselfe by obedience would haue kept them , but God meant not to giue them to his posteritie , if hee by his rebellion and vnthankfulnesse should rashly loose them , as hee did . Adam therefore falling from God , was iustly depriued of these his graces and gifts , and as a iust punishment inflicted vpon his sinne , did in equitie also depriue his whole posteritie of the same . God could ( I confesse ) haue preserued Adams seed from his pollutions : but it made more for his glory , that it might be knowne what we are by nature , and what by Grace . Furthermore , as in murther , when the hand onely striketh , the whole man offendeth ; seeing that the Law seuereth not the parts from the whole : so Adams sinne extends it selfe to whole mankinde , though all succeeding natures are but part of him . For as a Riuer poysoned in the Well-spring or fountaine , so was the nature of man altogether corrupted in our first Parents : corrupt Parents , corrupt Children . Hee was no priuate but a publike person , and generall head of all mankinde , and therefore his sinne was not proper onely to his indiuiduall subiect , but reall and hereditary to all his Sonnes : the euill and punishment , whereof ( by reason of Nature and Law ) succeeded by right to all his brood . For as the Law of God was giuen to Adam and his heyres , euen first and last : so was the first breach thereof vniuersall , and all in him did plucke and taste the forbidden fruit , to their endlesse woe . And as wee see many thousand men in a Citie doe make but one Corporation and Societie , who all participate in gaine and losse of their Liberties and Freedomes : so Adam and all his heyres , though in number they passe the Stars of the Skye and in multitude should surmount the very sands of the Sea , are still but one , and in forfeiture of their priuiledges and freedomes must needes remaine alike : Great indeede was that sinne , which not onely infected the person , but nature it selfe , and the whole stocke . And as it is most iust with men to disinherit the stained issue of tainted Traitors to King and State : so is it iustice with God to be reuenged on Adam and all his sinfull race , and to depriue him and his seede of all his natiue vertues which were giuen to him in trust : Leprous fathers beget leprous children , which are infected by theirs and their owne Leprosie . As euery man dieth of his owne disease , and yet it may be he had the contagion from another , so for Adams sinne , as it was imputed vnto vs , we die , and yet not for Adams sinne alone , but for our owne ; for in vs there is the very matter of corruption . It is all one as if a man vpon easie conditions should gaine an high estate to him and his for euer , and yet should wittingly and wilfully forfeite it againe to the owner ; who would either moane the heire , or blame the giuer ? Euen so , God hauing made the soule of man good , righteous , and faire , as from himselfe , yet knitting it to the body , to make the man ( which man is Adams heire ) he may iustly withdraw his graces from it , as his owne , being forfeited and lost by traiterous man. Thus Gods grace most iustly fayling the soule , it falleth to sinne and declineth to naught ; which pronenesse of euill is our naturall sicknesse , which we call Originall sinne . So that the soule of man is not now created with that strength to perseuere in goodnesse , and resistance of euill , and other excellent graces which it should haue had , if Adam had not sinned : and albeit it be pure and vnspotted as it proceedeth from God ; yet is it no sooner ioyned to the body , but it is presently polluted ▪ euen as the purest wine and best quintessence , when it is powred into a filthy pot , poysoned and vnsauory , doth in a moment loose their naturall taste and tallage : so doth the sweet soule loose her fragrant smell of grace and goodnesse , so soone as it is sent into this filthy vessell , the body of sinne . Neither is the soule of man subiect onely to weakenesses and infirmities in resisting of corruptions , but hath many other defects , both of minde and will , being destitute of spirituall life and light , blinde by nature , and not so much as inclinable to holy desires and sanctified workes , as God ( her Creatour ) by his law requireth . And although in the iust iudgement of God ( as we haue already heard ) mens soules be now made in such sort , as that of necessitie they must be defiled ( being ioyned to these bodies of sinne ) yet are they not thereby to be excused from the guilt of sinne ; for though it be of a iust necessitie , yet is it not of any compulsion that they should sinne ; as we see by experience , Iron and Stones , and such like graue and heauie substances ( though neuer so softly let downe into a brooke ) doe of necessitie , yet not by any violence , sinke downe to the bottome thereof . Bodies depriued of foode , and flesh , in time doe putrifie of necessity , yet neither the one , nor the other by any compulsion . God of necessitie is good , and the Diuell is euill , yet can we not say that either goodnes in God , or iniquity in the Diuell , doe proceede of compulsion . So our soules being ioyned to our bodies are of necessitie sinfull , yet willingly also and of their owne accord . Neither yet is it or can be otherwise now with the best regenerate , and holiest men ( renewed in Christ ) towards their children , then it was in Adam at the first , touching the propagation of originall sinne ; they can conuey no more vnto their posteritie , but that which by nature they are possessed of ; for grace comes from heauen , and our new birth is not of blood , nor of the will of the flesh , nor of the will of man , but of God. If we winnow any Wheate or graine neuer so perfectly , and purge it neuer so throughly by the fanne , from the chaffe and dust ; yet when it is sowne againe , it will not bring forth cleansed corne , but with the graine yeelde huskes and hawnes ; which also must it selfe be threshed with the flayle , and cleansed with the fanne vpon the floore : As this clensed Corne ( I say ) can giue no more but what it had by nature ; and looke what it had by the art & industry of man , the same meanes must be vsed to it againe , before it be cleane and fit for our vse : Euen so , the faithfull , though they be washed , iustified , and sanctified by Gods spirit , and the blood of Christ ; yet can they giue no more to their children then what themselues haue had by nature , being the children of wrath : and as for any grace or goodnesse , it must come from the same Author , and by the same meanes which their parents had , to worke it in them , or else it can neuer be effected . God doth worke in the hearts of men to incline their wills which way hee pleaseth , either to good things ( according to his mercy , ) or to euill ( according to their owne desert , ) and that by his iudgement , sometime manifest , sometime secret , but alwayes iust . A worke-house must needes decline and also fall , when the vnder-proppes are remoued : Darkenesse must needes ensue , when the Sunne and light is departed away . Those bright beames of all light and happy life , which were giuen to our first parents , are remoued , and other excellent gifts and graces of God are ( in his iust iudgement ) so long withholden from our soules , vntill by his holy spirit ( as the worker ) and by his holy word ( as the instrument ) God in his good time doe againe enlighten our mindes , and purifie our hearts by faith , and confirme and strengthen vs in euery good word and worke . Sinne to mankinde will alwaies be a Iebusite , a false borderer , yea a ranke traitour , rebelling against the spirit , which makes the life of man to be ( saith Chrisostome ) a debt , as it were owne , and due to death : for the diuell is the father of sinne , and sinne is the mother of death : Hereupon saith S. Iames , that Sinne being finished , trauaileth in childe-birth ( like a mother ) to bring forth Death ; and Dauid calleth sinne the gate of death , because as a man commeth into a house by the dore or gate , so death came into the world by sinne . The corruption of our flesh did not make our soule sinfull , but the sinne of our soule did make the flesh corruptible . Whereupon Lactantius calleth sinne the reliefe or foode of death : and as a fire goeth out when all the fuell is spent , but burneth as long as it lasteth ; so death dieth when sinne ceaseth , but where sin aboundeth , there death raigneth . CHAP. V. Of the Nature of Death , what it is , and how manifold , and whence Deuines haue deriued it . DEath thus iustly deriued from Adam , as the stocke , to all and euery one of vs , his line and race , as to the boughes and branches ( the leprosie of his sin cleauing fast to all his seede , ) we are further to consider the nature thereof for our better humbling , which cannot more plainely appeare , then by the true describing and diuiding of the same , by and into his seuerall parts , properties , and effects , as they are laid out vnto vs , and gathered from the Scriptures . As man therefore in his nature consisteth of two principall parts , a humane body , and a diuine soule , which vnited together make but one person ; so there is a Death of the body , and a Death of the soule , and a death that is common both to body and soule . Death then in it selfe is not onely a killing of the body , but also a slaying ( as it were ) of the soule ; not onely a separation of the soule from the body , but a diuision and cutting off both of body and soule from God. Hence it appeareth that Death is threefold : first corporall , secondly spirituall , and thirdly a death common both to body and soule ; and all these kindes due to all men ( without exception ) for all haue sinned , and are destitute of the grace of God. This corporall Death ( which I said to be a seperation of the soule from the body ) is likewise called the first Death : And spirituall Death ( which is a renting of the soule from God , who is the life thereof ) is also called the second Death : Both corporall and spirituall , or the Death that is common both to body and soule ( which is an euerlasting diuorce both of body and soule from the vnion and fellowship of God ) is also called eternall death , which is inchoatiue in this life ( for they that beleeue not are condemned already ) and compleate in the life to come , when ( after the resurrection of the body ) both body and soule shall euerlastingly be seperated from the Lord of life , which is also common to all , by reason of sinne , yet not preuailing ouer Gods elect , iustified and freed from it by faith in Christ . Death therefore in a word , is nothing else , but a departing from life ; the life of the body is the soule , therefore the separation of the soule from the body is Death . And as the soule is the life of the body , so the life of the soule is God ; therefore the going and departing of the soule from God ( to cleaue to sinne and Sathan ) is the death also of the soule . The sinfull soule dies not because she turnes to nothing , but in that she dies to God , and liues to sinne : for how can the substance thereof perish , seeing it is the soule that giueth life ; he that receaueth the soule receaueth life , and when the soule departeth , life flyeth away : The soule therefore is life , and how can it die , which is opposite so directly to death it selfe ? For as Snow can endure no heate , but presently it melteth , and as the Sun in his brightnesse can receaue no obscuritie , but dissipates and dispels all darkenes by his cleare and christall beames : and as the coldest and hardest Ice ( at the approach of the fire ) is turned into water ; so the soule ( which is the fountaine of life , and authour of mouing ) is not capable properly of death , nor can possibly die . Therefore the soule of man being immortall ought to be well ordered , and heeded , least the Immortality to ioy , should turne to Immortality of sorrow . The death of the body is not the death of the soule , but onely a seuering or parting of the same from the body : As in taking of a Candle out of a Lanthorne , we may take the light out , and not put out the Candle , and the Lanthorne is full of darkenesse , by reason of the light remoued , yet the Candle casteth her light more cleare and bright : euen so , the soule departing from this body of clay , liueth and moueth afterward more freshly and blessedly . The soule then dies not because it is vtterly abolished , but because it is , as though it were not , & it ceaseth to be in respect of righteousnes , and fellowship with God : for this is the death of all deaths , when the creature hath subsisting and being still in it selfe , and yet for all that , is depriued of all happy and heauenly societie with God. The soule in the body is the life of the flesh ; but God ( which quickneth all things ) is the life of our soules ; so saith Gregorie . As the body dieth when it sendeth out the soule , so doth the soule die when it looseth God. The seperation from God is the death of the soule ▪ euen as the departing of the soule is the death of the body ; so saith Augustine . Sinne begat the last , and the punishment of sinne brought forth the first ; so saith Bernard . The nature then of death in effect , is the absence or depriuation of that life which God bestowed on man in his creation . It is an execution of Gods iustice and iudgement vpon man for sinne : God ordained it in iustice , but man procured it by his sinne , whose stipend it is , euen the ouerthrower of mankinde , an enemy to nature , the dissolution of Gods worke , the power of the diuell , the strength of Gods wrath , and the very kingdome of hell . The death of the soule is to cease from righteousnesse , and quite to be sequestred from the life of God. This is called the first death , in respect of time , going ( as I said ) before the second , which is the compleate death indeede : for as the soule ( as we haue heard ) is the life of the body : so God is the life of the soule , and his spirit is ( as it were ) the soule of our soules : the want of which communion brings nothing else but endlesse and eternall death . Without God there is no life , therefore Adam and Euah departing from God , departed from their life , and although their soules were not presently seperated from their bodies , yet being gone from God their life , they lay as it were buried in their bodies , as dead carkases in the graues , as also their bodies themselues euery moment were mortall . Sinne ( saith Bernard ) went before , and Death followed at the heeles : which if Man had preuented , death had not entred : He would not be ruled by God , and so was made vnable to rule his body . Thus by sinne he lost his life , & found out death . As his soule could not be diuided from God his life , but by sinning ; no more could his body be seperated from his soule but by dying : and nothing was more agreeable to Gods iustice then that a spirituall death should beget a corporall , a guilty death that which is penall , and a voluntary death an ineuitable and fatall . So soone as man through sinne had turned himselfe from God , so soone and as sodainely was he destitute of his grace , and so soone did the huge hoast of death ceaze vpon him and besiege him , as hunger , thirst , and nakednesse , sicknesse , sorrow , and all kinde of miseries . So soone as euer they had sinned ( saith Chrisostome ) euen so soone did the Lord pronounce sentence of death against them : and euen as those that are condemned of an earthly Iudge , although for a while perhaps they may be reserued a liue in prison , and be repriued ; yet in effect they are but dead men : Euen so our first parents , though ( through the exceeding great mercy of God ) after sentence pronounced , they did long enioy their liues , yet forthwith ( in effect ) they were as good as dead ; for no day , houre , or moment did afterwards ensue , in which they had assurance of their life . Whereby we may learne that the life of sinners is no life indeede ; but a death , being estranged from the life of God ; and none haue life in God , which want beliefe in Christ , for onely Christ ( who is eternall life through faith ) doth quicken vs : So that truely to acknowledge Christ , and thorough faith to possesse him , is to be freed from death , and to haue eternall life . Onely in name to professe him is the part of dead men ; for as whosoeuer beleeueth not remaineth in death , and hath the wrath of God still staying vpon him ; so none beleeueth in Christ that loues him not , and none loueth him that keepeth not his commandements . Hereof ( saith Saint Iohn to the Angell of Sardis ) thou hast a name that thou liuest , but thou art dead : so Christ called the Scribes and Pharisees painted sepulchers , whose soules were dead in their bodies for want of faith . Hence it was that he said to the young man , let the dead burie their dead ; and Paul of the wanton Widdow , that being aliue , she was but dead . Awake thou that sleepest , and stand vp from the dead , and Christ shall giue thee light ; you hath he quickned that were dead in your trespasses and sinnes . As the soule infused into the body , quickeneth a massie piece of flesh , which had no motion before : so the soule ( to make it a liuely and a good soule ) must haue ( as it were ) a soule powred into it , that is , the Spirit of God : and if this Spirit be absent , wee are but dead from all holy motions , as the body naturall is from outward actions by absence of the soule . So that a man may liue a life in the flesh , and yet be dead in respect of the life of God. Againe , as the body ( while it hath a soule ) is but a naturall body ( wasting it selfe like oyle in the Lampe ) and cannot choose but in the end to dye ; yet after this life shall be called a spirituall body , not in substance , but in qualitie ; because in the resurrection it shall be quickened by the spirituall power of Christ : So a man that hath but simply a soule ( if hee haue not the true soule of the soule , which is the Spirit of God , to quicken and reuiue it ) hee is but a meere naturall man , and must needes be damned . Furthermore , as a body raised vp and quickened by the power of God , can neuer dye againe : so the soule of a faithfull man , being a spirituall soule ( hauing once receiued the earnest of Gods Spirit , and a measurable power of true Sanctification from the holy Ghost ) can neuer dye . Now the life of Gods Spirit hath three degrees in Gods elect : Regeneration in this life , when we are renued in our affections , and doe feele a true change of minde within vs : the second after this life , when the soule shall be separated from the body , which being once ( as it were ) released from the fetters of the flesh , shall swiftly take her flight to heauen ; and then shall the soule liue indeede a heauenly life , being altogether freed from the temptations of the Diuell , and all allurements of the flesh . But the highest degree of all , of the soules estate , is , at the generall day of resurrection , when the world , with the lusts thereof , shall passe away like a cloud , and be sodainely wrapped vp like a scrole : for then both the body and soule of man shall not onely enioy the presence of God , but liue also with him for euer in heauenly blisse . So likewise the reprobate in this life , and in the life to come haue double miseries coupled to their double deaths . For first , while they liue they want Gods grace and fauour , being strucken with terrour in their conscience , ( as Cain that runnagate and vagabond ) not onely fearing their liues , but being frighted at their shadowes . And they haue the Diuell , ( who is the God of this world ) possessing them , and still leading them captiues ( by the cords and chaines of all manner of wickednesse ) towards hell and damnation ; and in the life to come they are not onely depriued of the presence of God , but suffer and endure all endlesse and vnspeakable torments with the Diuell and his Angels . As Gods Children therefore being crucified to the world and the flesh , haue the life of God liuing in them , which will most perfectly appeare and shew it selfe at Christs comming : so all fleshly and wicked men , who haue giuen themselues to the Flesh , World , and Diuell , doe presently liue the life of hell , which ( they carrying about in their bodies ) will clearely shew it selfe to their shame and confusion , at the latter day . So that the wicked in this life , doe liue in death , and conuersing in earth , they are the bond-slaues of hell . And as Faith in Christ ( as I said before ) is the life of the soule in Gods elect : so no faith can quicken vs , which is not liuely in it selfe , which apprehendeth not Christ aright , which worketh not by loue , which flourisheth not with fruits ; for Faith without good workes is dead . And therefore to the end wee may be reuiued ( being dead and buryed in our sinnes ) we must first beleeue in Christ , ( which is our life ) and if our beliefe be liuely , wee must shew it forth by our fruits ; otherwise we may haue a name to liue , and yet be dead . Now to vnderstand this poynt the better , let vs obserue what it is to be dead in sinne . They are said to be dead in their sinnes , whom Death still holdeth in the cords and bonds thereof ; such as are strangers from the life or God , that haue neyther sense nor feeling of their sinnes , nor any motion to godlinesse , to whom all goodnesse is vnsauory ; whose bodyes and soules are holden captiue of the Diuell , whom they serue as slaues : such as are void of Gods Spirit , wedded to their owne wicked wils ; whom the God of this world hath blinded , that they can neyther see nor beleeue the truth ; whose conuersion is as hard , as to raise vp Sonnes of Stones vnto Abraham . Who is more dead then hee that carryeth fire in his bosome , sinne in his Conscience , and doth neyther feele it nor shake it out , nor tremble at it ? for Sathan hath gotten quiet possession , and hee is carelesse in assaulting of such , in whom he hath gotten a quiet dwelling . Hence we may learne to loath our selues for our sinnes , which bring vs into such thraldome to Death and Diuell , which cut vs off from God , shut vs out of heauen , rob vs of saluation , and bring the euerlasting wrath of God vpon vs , which is vnmeasurable , infinite , and vnportable , neuer able to be sustained of any , but of Christ our infinite God and Sauiour , who in maiestie and power is equall with his Father . Thus we haue heard the nature of death , common vnto all , by the meanes of sinne , without exception . Well therefore is Death deriued from a word that signifies to to diuide ; not onely for that it maketh diuision where it comes , but that without exception it equally diuides to all alike . Some thinke that it proceedes from bitternesse , for that the sweetnesse of the forbidden fruit proued bitter to Adam and his brood . And Augustine not vnwittily deriueth Mors , à morsu , for that our first parents in biting the Apple , were bitten of death . Whence hee also alludeth to that of Osea 15. O death , I will be thy sting , O hell , I will be thy biting . The Grecians also deriue it from a word importing to looke vpwards , because it brings vs to God : and they tearme it , Initiation or Perfection , because in ending this life , it entereth vs , or rather perfecteth our life in heauen . And the Latines take the name thereof from mora , which signfieth delay , or tarrying for a thing , because it waiteth and expecteth for all men , of all sorts and conditions . And this may suffice for the dedescription of Death , and declaration of the nature thereof . CHAP. VI. At Death is due to all mankinde by the meanes of Sinne : so all creatures , actions , and experience it selfe preach and proclaime the same . AS the wages of Sinne is Death : so all Adams sonnes hauing sinned , must needes dye the death . As in Adam ( saith the Apostle ) all men dye , so in Christ shall all beleeuers be made aliue . It is Gods Statute enacted in heauen , that all must dye ; ( euen this were enough to cast a cloud ouer all our fayrest delights ) but there is more behinde ; and after that comes the iudgement . The perswasion whereof possessing our hearts , should ( one would thinke ) more then all penall Lawes , deterre vs from impietie . Ashes ( saith one ) are wont to keepe the fire , the remembrance whereof wee beare about in our bodies : But I would to God that the knowledge of these ashes ( I meane our fraile estate ) would keepe in our hearts the fire of Gods grace , that we might neuer forget our graue . And as the Law of dying was enacted at the first for sinne ; so hath it beene , and shall be executed vpon all men ( without repeale ) vnto the end . Neyther saith the Apostle any more then hath beene confirmed by a continuall course from the first creation , as the registers of the death and buryals ( recorded in the Scripture ) doe declare . Adam liued ( saith the holy Ghost by Moses ) nine hundred and thirty yeares , and so hee dyed . Seth liued nine hundred and twelue yeares , and after dyed , &c. And is not this a true table , most liuely representing our mortalitie and death ? Of some others it is said , that they were gathered to their fathers ; of others , to their people , &c. but of none , that hee euer escaped . For what man liueth and shall not see death ? shall bee deliuer his soule from the hand of the graue ? Therefore Iosuah calleth Death , The way of all the world . David , The way of all the earth . Iob , The house of all men liuing . He calleth it also The heape , whereupon the liues of all men shall be powred : where Kings and Counsellors are , great and small , Captaines and Souldiers , bond and free . Wee see how the best and happiest dayes of man slide swiftly away , after come diseases and dolefull age , and last comes cruell Death , the lodge of all estates . All must dye without distinction : wee came by the wombe , and wee must goe by the graue . Before wee come to the sweet running waters of Shilo , which runne softly , we must passe the rough waters of Iorden , that runne most swiftly . Death is the Lady and Empresse of all the world : her seizure is without surrender , and from her sentence there is no appeale . It is not the Maiestie of the Prince , nor the holinesse of the Prophet , nor grauitie of the Prelate , that shee respecteth . Strength of body , feature or comelinesse of face , or other parts , learning , riches , or any such secular regard , can plead against Death , or priuiledge any person against the graue : be thy dayes neuer so few , or thy yeares neuer so full , be they many , or be they few , all is one : Dayes , and yeares , and time , are no plea against the graue , but a fitter pray for Death . The Decree is out , All must dye . Balthasars embleame is written vpon euery mans wall , God hath numbred thy dayes , he hath laid thee in the ballance , thou art found too light ; though not thy Kingdome ( which thou hast not ) yet thy life ( which thou possessest ) is diuided , and giuen to death . All Princes , and the basest Peasants ; yea , all persons whatsoeuer , may say with Iob ; Corruption , thou art my father , Rottennesse , thou art my mother , Wormes and Vermine yee are my sisters , yee are my brethren . All men may truely say , Graue thou art my bed , Sheete thou art my shrine , Earth thou art my couer , Grasse thou art my carpet . Oh Death therefore demand thy due , and thou gathering hoast Dan , come last , and sweepe all cleane away . Death is not partiall , but dealeth vprightly with all , making the state and condition of all men alike ; that none can repine ; for as well died righteous Abell , whose sacrifice God accepted , as enuious Cain , whose seruice he reiected ; as well Abraham ( the father of the faithfull , ) as Abimelech the infidell ; as well Isaack as Ismael ; as well Iacob ( whom God loued ) as Esau whom God hated ; as well chast Ioseph , as incestuous Ammon ; as well meeke Moses , as rayling Rabsheka ; as well Dauid ( a man after Gods owne heart ) as Saul , from whom God tooke his spirit ; as well tender-hearted Iosiah , as hard-hearted Pharaoh ; as well Salomon the wise , as Nabal the foole ; as well poore Lazarus , as the rich Glutton ; as well Iohn the beloued Disciple , as Iudas the Traitor ; as well Simon Peter , as Simon the Sorcerer : mercilesse Death doth exercise her crueltie vpon all alike . Notable is that saying of Agesilaus to diuers Captaines counselling him to walke to the hill Olimpus , where hee should see such store of wealthy Merchants , vttering a world of riches , and precious Iewels . If I could ( saith he ) buy and sell , or exchange there , sorrow for mirth , sicknesse for health , death for life , I would then goe thither , and spend all that I haue ; but I see that the buyers and sellers ( yea and the very things themselues ) are condemned to dye and to perish : Wherefore neyther the sight of any thing there can better my estate , or help me at the houre of death , when I must creepe into my graue . For although honour , wealth and riches beare here a great sway amongst men , yet can they nothing at all preuaile against the graue , and Death it selfe . Men by wisedome haue found out how the hardest stones may be broken and softened , how wilde beasts may be tamed , &c. but nothing could be inuented , whereby Death might be auoyded . Gods hand ( saith one ) may a man escape , but for Deaths dart no man can shunne it . Against bodily enemies there may Fortresses be made , Castles and Bulwarkes builded ; but to Death and his forces all men lye open , as vnfenced Cities . In other dangers , power , money , flight , counsell , and policie , may serue our turne ; but as for Death , it can neyther be banished with power , bought with money , nor escaped with flying away , nor preuented with counsell , nor turned backe with policie . All ( I say ) without redresse , must hasten vnto Deaths home . Hee therefore that thinketh it strange to dye , forgetteth himselfe and his owne nature , complaineth of the God of heauen , that suffered him to be borne a man , and not an Angell . Death is the common road-way of all the world , there is no by-paths any nearer , or nearer way ; no , not for Kings and Emperours themselues . What worlds of men are gone before vs ? yea , how many thousands out of one field ? How many Crownes and Scepters lye pyled vp at the gates of Death ? Men are here as in a voyage , the which wee must one day finish : yesterday we came into this vale of teares , and to morrow ( if our Maker will ) we shall goe out . One goes before , another followes : one man rots in the graue , and makes it empty , that he which is yet aliue , may haue place therein . Or if we should continue here long , yet can wee not escape ; for that all mortall men are enclosed in Deaths Parke . Whether wee goe softly , or runne swiftly , whether wee dye willingly , or end our dayes grudgingly ( when the appointed time is come ) wee must yeeld our selues to the Law of Death . Doe wee flye ? Death yet followes vs , and catcheth vs behinde ; in retyring backe , shee approacheth neare vs ; turning from her , shee surpriseth vs sodainely , and ceaseth not like a greedy Beare , and hungry Lyon , vntill shee hath broken our bones , and torne our flesh in sunder . Death equally drags away all men which haue beene , are , or shall be : We are distinguished by times , but made equall in the Issue . Some are sent before , others come after ; but all goe the same way without exception . In all these reuolutions of humane things , there is nothing certaine but Death , and yet euery one complaineth of that which neuer yet failed any . Wee dye hourely , and as we grow our life decreaseth : for what is the beginning of Youth , but the death of Infancie ? the entrance of Manhood but the end of Youth ? and what is the beginning of to morrow but the death of to day ? Wee are no sooner entered into the earth , but wee are constrained to returne to the earth againe , as it were from one sepulchre to another ; euen from the wombe to a beginning to liue and die together : so as the most part of the time Death giues vs no warning , but by the blow it selfe . Many thinke they neuer dye , but when they yeeld vp the last gaspe of Death , but if wee marke it , wee dye euery day and moment : for our very liuing ( as I said ) is a continuall dying ; wee no sooner set a step into life , but wee enter a step into death . Of our life all the time past is dead , the present liues and dyes at once , and the future likewise shall perish . The time past is no more , the future is not yet , the present onely is and no more . This whole life ( I say ) is but a death . It is like a candle lighted in our bodies ; in one the winde maketh it melt away , in another blowes it cleane out , ere halfe it be burned ; in others it endureth vnto the end : but looke how much soeuer it shineth , so much it burneth ; her shining is her burning , her light a vanishing smoake , her last fire her last wyke , and her last drop of moysture : So is it in the life of man ; his life and death are all one . But how should man be ignorant of his death , vnto whom all creatures and actions preach his mortalitie ? We see it by experience , that all earthly things haue their end : our yeares are limited , God hath measured out our months ; the daies of our liues are dated , how long wee haue to liue : so that the first lesson that we haue to learne , is to think of our end . We see that the longest day passeth , and the night succeedeth ; how Sommer followeth Winter , and Winter Sommer : the Sunne hath both his rising and his setting , his shining and his shading : the Spring couers and cloathes the ground with fruits ; Sommer ripeneth them ▪ Haruest gathers them , and Winter spends them . Thus one thing followes another , and both one and another passe swiftly to their end . The generation of one thing is the destruction of another ; and the death of one thing is the life of another . First is our generation , then our conception , after comes our birth in wonderfull weakenesse . The cradle at the first is our castle ; when we are crept out of that , we come to a little strength , yet long is the time ere we come to our ripenesse . And here , behold , we neuer continue in one state ; for as our strength increased at the first , so by little and little it diminisheth at the last : as Youth succeedeth childehood , and age youth , so childehood , youth , and age haue all their end . Wee see by obseruation that the freshest and sweetest flower soone fadeth : our garments waxe olde , be they neuer so gay : our buildings become ruinous , be they neuer so stately : and as our life is vpholden by the death of Gods creatures ; so death shall be the end as well of vs as of them . The Sunne towards his setting , and the Moone towards her wayning haue dimmer beames and light . And this is the vniuersall sentence of the world , and Gods decree ( which needes must stand ) that all things flourishing shall fade , all things of force and might shall be feebled , all great things lessened , and so by little and little ( being weakened ) shall at the last dissolue into the first substance and matter whereof it came ; as the cloudes in the skie , into dewes and showers , Ice and Snow into water ; all earthly things that are of the earth shall turne to earth againe , and they that are of the waters shall turne into the sea : So shall Adam ( being dust ) to dust againe returne with all his brood . The law of Nature ( established amongst all nations and people of the world ) is this , that all men come into the world with condition to retire out of it againe . He is no great man ( saith one ) that thinketh it a great matter for Trees and stones to fall , and for mortall men to die . I knew ( saith Anaxagoras , hauing intelligence of the death of his sonne ) that hee was mortall and subiect to die : For as it is impossible for any man to die that liued not before ; so none can possibly liue that shall not die hereafter . Our life is as a garment that weares of it selfe , and by it selfe ; for we weare out our life in liuing ; the more we liue , the lesse we haue to liue , and still approach nearer death : whatsoeuer we are cloathed with , is a mortall and perishing merchandise : our garments weare vpon our backs , and we in our garments ; they are eaten with mothes , and wee with time . So in our meates ( as in a looking-glasse ) we may learne our owne mortalitie : for let vs put our hand into the dish , and what doe we take , but the foode of a dead thing , which is either the flesh of beasts , or of birds , or of fishes , with which foode wee so long fill our bodies , vntill they themselues be meate for wormes ? All this we see by experience , we feele it and we taste it daily : we see death ( as it were ) before our eyes : we feele it betwixt our teeth , and yet can wee not cast our accompt , that we must die . There is no action without pause , no warre without truce ; the weary workeman hath his day of rest ; Musicke hath her stops , the Scriuen or his points : we do not alwayes eate and drinke , we doe not alwaies walke nor sleepe ; yea we doe not alwaies breath ( although we cannot liue without breathing ) but concerning our life , there is no truce , no pause , no rest , no delay , but hourely , yea euery moment , in all places , and actions , we hasten to our end . Whether we eate or drinke , or sleepe , or wake , or goe , or stand still , the course of our life runnes out as the houre-glasse , and neuer rests till it hath finished his course . They which come hereafter shall march vpon our graues , as we doe now vpon the sepulchers of our fathers ; they shall remaine in our houses , as we doe now in theirs that were before vs ; they shall possesse our goods , our lands , our gold and siluer , our Iewels and treasuries , as we at this day enioy theirs whom we haue succeeded . But I will hasten to an end ( though the experience be endlesse which confirmeth this point . ) One rufully thus exclaimeth of Death : How quickly and sodainely stealest thou vpon vs ? how secret are thy paths and waies ? how doubtfull is thy houre ? how vniuersall is thy kingdome ? The mighty cannot escape thy hands , the wise cannot hide themselues from thee , and the strong are weakened before thy face : Thou accountest no man rich , for that no man is able to pay the ransome for his life : Thou goest euery where , thou searchest euery where , and thou art euery where . Thou witherest the hearbes , thou wastest the windes , thou corruptest the aire , thou dryest the waters , thou changest the ages , thou alterest the water , and suppest vp the sea . All things doe decrease and diminish , but thou still remainest and raignest in the world . Thou art the hammer that alwaies striketh , the sword that neuer blunteth , the snare that alwayes catcheth : Thou art the prison whereinto euery man entreth , thou art the sea wherein euery one drowneth , thou art the paine that euery one suffereth . O cruell Death thou snatchest vs away in our ripest age , thou many times interruptest our best affaires , thou robbest vs in one houre of all the gaines we euer got . Thou cuttest off succession of kinreds , and families ; thou bereauest kingdomes of their naturall heires ; thou fillest the world with widowes , and orphanes ; thou breakest off the studies of the learnedst Clearks ; thou ouerthrowest the finest wits , and best conceits , in the ripest age : thou , ioynest the end with the beginning , without giuing place to the middle ; thou art such a meanes as God neuer created , but thy comming was by the Diuels enuie and malice . Now that wee may profit by this experience of our mortall estate , and not forget our selues , so grosely vpon euery occasion , as we doe ; it is necessary to haue this holy Meditation still fixed in our mindes , that since we liue , moue , and haue our being of God , that therefore our liues are not our owne , but lent vs for a time : we must remember that we are borne to die , and must liue to die , for the forgetfulnesse of Death , and hope of long life makes vs so secure and carelesse , as that we desire no other heauen but earth . Many make a couenant with Death , and clap hands with the graue , hoping thereby to escape , or for a time to solace themselues in the forgetfulnesse of their latter end , and so bathe themselues in their fleshly pleasures , and wallow ( like fatted Swine in the filthy stie ) of all vncleanenesse , still following things apparant to their eyes , and neuer regarding the time to come , till death preuent them on a sodaine , and summon them to appeare before their Iudge : So it commeth to passe that as they liued wickedly , they die most fearefully ; their hope is as the winde , and their confidence like the cobwebbe : Death is a terrour and a torment both to their soule and body : and this is the reason they haue not learned to die ; Death is strange vnto them , he seemes an vgly monster , they dare not once behold him . True it is that Death in it owne nature ( as partly wee haue heard ) is most terrible to behold , that the horror thereof amazeth all our senses ; yet he that is armed with faith , is well assured that it is sent for his profit , to be as his hackney to carry and conuey him from earth to heauen , from paine to pleasure , from misery , vexation , griefe , and woe , to endlesse mirth , melody , and ioyes vnspeakeable with God for euer . And seeing the sentence of death is gone forth against vs , and that our soules remaine in our bodies attending the day of execution ; let vs detest to heare of our former wicked life , ( as prisoners condemned to die ) and humble our selues in prayer vnto God , reprouing the vanities of this wicked world , and aduertising our friends and familiars to doe the like , &c. CHAP. VII . Of the miserable life , and wretched state of man , by the meanes of Sinne and Death . INfinite are the miseries of mortall men : their sinne brought in a sea of euils ; and iust is Iobs complaint , that man borne of a woman is full of wretchednesse : from the day of his birth , till the day of his death , a whole armie of euils besiege him . Tormented he is in his soule , and afflicted in his body : in euery part ( from the crowne of the head to the sole of the foote ) he is full of infirmities , sores , and maladies , no place is free : The first day of the life of man is a beginning of conflicts : Our ingresse and egresse , and whole progresse of life , is set about with seuerall signes of sorrow . The tender babe new borne , and not yet able to speake ( saith Augustine ) doth by his teares prophesie and foretell the manifold sorrowes that are incident to this miserable life of man. We enter this life with teares , we passe it in toyle , and end it in sorrow and torment . Great and little , rich and poore , not one in the whole world that can pleade immunitie from this condition . Life and misery ( saith one ) are as two twinnes which were borne together , and must die together . From the wombe to our winding-sheete our life is a warfare vpon earth ; no age , no condition of life , no day , no night but brings his enemy with him , as well against the man of an hundred yeares olde , as against the babe new borne . How full of ignorance is the time of our infancie ? how light and wanton are wee , growing to be striplings ? how rash and headlong in the time of our youth ? how heauy and vnweildy when we come to olde age ? What is an infant but a bruit beast in the shape of a man ? and what is a young youth , but ( as it were ) a wilde vntamed Asse-colt vnbridled ? and what is an aged , heauy , and crooked old man , but euen a sacke and fardell stuffed with griefes and diseases ? He is forsaken of the world , his kinsfolk , friends , and acquaintance ; his owne members and senses faile him ; yea , hee forsaketh ( as it were ) himselfe , in that the very vse of reason forsaketh him . Hee is accompanied with painfull aches , griefes , and diseases : his company and conuersation is combersome in the Family where hee dwelleth . This is the marke ( for sooth ) at which euery one shooteth , vpon which the eyes of all are fixed . This is the happy estate , so greatly desired ; this I say , is the end of the greedy ambition of long life . Take thy Counters into thy hands , see what reckoning thou canst make of life : what is past frighteth thee with remembrance of it , because so much of thy light is spent , what is present burdeneth thee with the weight of it , because in sweate and sorrow thou doest waste and spend thy time ; what is to come troubleth thee with the vncertainty of it , least the graue doe swallow thee before thou see it : what booteth it thee so vnseasonably to ripen thy cares for the tares of this life ? To conclude , childehood is but a foolish simplicitie , Youth a vaine heate , Manhood a painefull carefulnesse , and old age a noysome languishing . Our playes are but teares , our pleasures feauers of the minde , riches , are but rackes and torments , honours heauie vanities , our rest vnresty ; and so passing from age to age , we passe from euill to worse , from the lesser to the greater . Thus one waue of trouble and affliction driueth vpon another , vntill wee be arriued at the hauen of Death . Here , life is dying , and death liuing ; whiles it increaseth , it decayeth : all this present life is but a wishing of the future , & a bewailing of the past , a loathing of that we haue , and a longing for that we haue not tasted , a vaine memory of the state past , and a doubtfull expectation of the state to come . Nothing in this life is certaine , nothing assured but the certainty and vncertainty of Death . If any man be long a dying , and paying Deaths debt . Nature ( like a rigorous creditour , that will be paid at the iust day ) sueth out an execution against her debtor , taking from one his sight , from another his hearing , and both from some ; and he that tarrieth longest in the world , shee foundreth , maymeth , and vtterly disableth in his limbes . Is not this a goodly place , where teares and cares make their residence ? where pale sicknesse , and sad old age haue taken vp their habitation ? and where of necessitie we must passe our daies with such companions ? Doe wee not see how many discommodities we vndergoe , and how ill this body of ours befitteth vs ? One while wee complaine of our bellies , another time of our breasts , and then of our throates ; sometimes our sinewes , and then our feete , torment vs : Now we haue too much blood , anone too little . Thus are we haled and harried hither and thither ; for so it ordinarily falleth out with him that dwelleth in another mans house : here teares sooner faile vs , then iust cause of complaint : with teares and cries we entred , and with the same we must passe ouer and end our dayes . What other thing is the body of mortall man , but a corrupt and tainted vessell , which infecteth the soule , and soureth incontinently whatsoeuer precious , or wholesome liquor is powred into it ? It is a filthy dunghill , couered with snow , faire without , and foule within : What channell is so filthy ? what sinke auoideth out such loathsome geare , as doth mans body , by sundry meanes & waies ? The trees , hearbes , and many beasts doe yeeld forth pleasant smels , and wholesome sauours , onely Man doth yeelde most loathsome stuffe ; so that he seemes to be no other thing then a fountaine of filthinesse . One fell a weeping that he was here a feeding vpon corruptible meate , being created to liue in the company of Angels , to feede on heauenly food . What glasse is so brittle and subiect to knockes and breaking as is this body of ours ? Sometimes the very aire and heate of the Sunne is able to bereaue vs of life : It shall not neede to draw the sword , or to vse any weapon to take it away , for the very aire and looke of an infected man is able to doe it . Consider the strength of this Castle , ( wherein the treasure of our life is kept ) seeing the beholding of it a farre off is able to batter the wals thereof to the ground . Neither is it to be wondred that Man is so fraile and brittle of himselfe , considering the moulde whereof he is made , being dust : but rather we may admire , that being of such fraile mettall and making ( as hee is ) yet can endure so long . Why is a Clocke so often disordered , and out of frame ? the reason is , because it hath so many wheeles and points of curious worke , that though it be made of Iron , yet euery little thing is able to distemper it ; but how much more nice is the artificiall composition of our body , and how much more fraile is the matter of our flesh , then is the mettall of a Clocke ? Why then should we wonder if some one point or other ( among so many peeces ) haue some impediment , by meanes of which defect this clocke of our life is stopped & course ended ? for what firmenesse can be in the matter of flesh ? or what strength consisteth in such a weake subiect ? Now considering we liue in such a fraile estate ( as wee doe ) our time is euer neere ( saith Augustine ) because we are mortall ; nearer because we liue among so many dangers . If we were of a glassie matter , our feare were the lesse , for being kept from knockes , there were hope of continuance ; but keepe we our selues as charily as wee can , we shall away . Doe we ouercome enemies without ? diseases within will also surprise vs ? Can we auoide the stroake of weapons , the dart of Death we cannot shunne . Mortall man is like a snow-ball in the Sunne , his life is soone dissolued : He is like an apple hanging on a tree , corrupted inwardly by wormes , though outwardly beautifull to the eye . Man is the bondslaue of Death , as a guest in his dwelling , as a wayfaring man in his Inne , for a night , but quickly gone and forgotten : Wheresoeuer hee dwelleth , or whatsoeuer hee doth , Death continually waiteth for him , as a sergeant at his gates . Oh miserable life how many deceiuest thou ? which when thou art knowne and learned , art nothing ; when thou art exalted , art but as smoake ? bitter to the wise , sweet to the foolish : who so seeketh thee , knoweth thee not ; who so knoweth thee , flyeth from thee . It is reported that the Chamelion changeth himselfe in one houre into many and diuers colours ; and the Sea called Euripus , for the often changing is accounted famous : the Moone hath likewise for euery day a seuerall forme and shape : But what Proteus was euer changed into so many formes as man altereth euery houre ? sometime hee is sicke , sometime sound ; sometime angry , sometime pleased , sometime in hope , anone in despayre ; hee willeth , and hee willeth not , &c. yea , many times hee knowes not himselfe what hee would haue . Hee altereth and changeth euery houre ; he tosseth and tumbleth , hee rageth , and is as restlesse as the troubled sea . If hee be poore , hee liueth in trauell ; if rich , hee is proud and licentions , &c. The Sea changeth not but when the windes turne contrary vnto it ; but mans life , whatsoeuer the weather and seasons are , eyther calme or windy , is continually troubled with alterations and stormes . No man is contented with his owne estate , but desireth to exchange it with another . The King feeleth the weight of the Crowne , and desireth to be a subiect for his safety : the Subiect , not content to be ruled , would be a King , &c. Thus men vexe themselues , and like vnto sicke men , doe nothing else but tosse and tumble vpon their beds , thinking to finde the better ease and rest , and yet are deceiued , seeing the cause of disquietnesse is within themselues , which is their griefe and disease . Great and heauy is the yoake of the Sonnes of men , from the day of their birth , till the day of their death , the mother of all . Therefore Bernard was not afraid to say , that he thought this life little better then the life of hell , were it not for the hope to attaine and come to the Kingdome of heauen . Wee liue here as in an Ocean Sea of troubles , wherein wee can see no firme land one waue falling vpon another ere the former haue wrought all his malice and spight . Mischiefes striue for places , as if they feared to loose their roomes , if they hasted not . So many good things as wee haue , so many euill threaten their losse and depriuation : besides many reall and positiue euils that afflict vs. Our life is lent vs , as a ship , to transport vs to the hauen of rest . From the Cradle to the Graue , we liue as it were vpon the stormy Sea , neuer long quiet and at rest , but troubled and tossed with the troublesome waues of this world , which is a sea of hurtfull bitternesse ; it hath many waues of tribulations and tempests of temptations . Men are here floating like fishes , following and swallowing many hurtfull baites , to their bane and destruction , nay , deuouring one another , as the greater fishes doe the small . It is a Sea swelling with pride , blewish with enuy , deepe and profound in couetousnesse , no Plummet being able to sound the bottome of it ; casting out all that commeth in the way , through excessiue miscarriage ; hauing a mercilesse man to swallow vp all it can get with insatiable oppression ; very dangerous to saile in , by reason of the pernitious rockes of Desperation and Presumption ; lofty through the reciprocall waues of mens passions , ebbing and flowing in inconstancie ; terrible salt through sinne , very brynish are the waters thereof , not to be brooked of Gods Children . As in the sea are all sorts of fishes , and that great Leuiathan that hath his pastime therein : so there be in this world men of all natures and affections . Wee can name no creatures , of inclination neuer so cruell , filthy , and abhominable , but here will be a copesmate of like qualitie and condition amongst the crowd and company of men . This transitory world is a dungeon of ill sauours , where vertue is poysoned with the puddle-water of vice ; where ranckor and despight chiefely raigne , and all goodnesse is ouerwhelmed with malice ; where Heresie is an handmaide to sugred Hypocrisie ; where smooth hatred , hidden ambition , smiling enuy , and wicked tyranny , shrowd themselues . Our life is encountred with capitall enemies , Paine , Care , and Sorrow : Paine bids the body battell , Care continueth the skirmish , and Sorrow giueth the victory . This life is but a borrowed dreame of pleasure , a vision of ioy , a pageant of transitory delights . What should I speake of the shortnesse and swiftnesse of the same ? It is like a Post ( saith Iob ) swiftly galloping away : yet sometime hee that rideth so fast , resteth and breatheth : but our dayes passe away still without ceasing , till wee come to our graues . Our dayes passe away as the Barke of hasty messengers . A ship is not made to rest , but continually to sayle thorow the tempestuous sea , and to set forward to the long desired hauen : So are we not created to rest , but to labour , ( as the bird is made to flye ) vntill by Death wee be brought home to our happy Port of rest . As the ship passeth thorow the Sea , not leauing so much as any tracke in the waues ; so our life goes away swiftly , and scarce leaues any signe thereof . A ship is subiect to many dangers ; for it may be suncke by the least leake , it may be ouerwhelmed with the waues , it may be shiuered against the rockes , it may perish by tempests , it may be spoyled by Pirats : so is our life subiect to many perils , and may be taken from vs by a thousand dangers . Our dayes flye away like an arrow , and wee are kept vnder as a fogge chased by the Sunne beames , and beaten downe by the heate thereof . When the Sunne is at the highest , the shadowes are the shortest ; but when it beginnes to decline and set , then the shadowes well-neare change euery moment , vntill they slip away with the darknesse that ensues : So the dayes of all men passe away as a shadow at night , which appeares the longest when it is nearest to an end . Our dayes goe as an Eagle to her prey : and what are men but the prey of Death , which soareth after vs with an open mouth to deuoure vs ? Wee are as flowers and grasse ; and why doe wee not thinke ( when wee walke in the fields ) that Death in the hand of God , is like vnto a Sythe in the hand of a labourer , attending to cut vs downe euery houre ? Wee gather flowers in our garden , and they fade presently , and though wee leaue them there , they wither before the euening : and doe wee thinke to flourish alwayes , and to haue our Spring-time continuall in this world ? Our dayes slide away like the winde , and fayle without hope ; our bodies ebbe and turne backe like the course of waters ; all the time which thou seest , flyes away with the time it selfe . Nothing remaines of all that wee see . Euen I , while I am now writing ( that all things are changed ) am changed my selfe : See therefore our folly that wee should so dearely loue a thing that so quickely leaues vs , for euery moment of this life is the death of the other . There is nothing in vs that will not by and by be dead : onely our sinnes liue ; yea , reuiue and grow young againe in despight of Nature . Our Spring is fading , our Lampe is wasting , and the tyde of our life is drawing by degrees to a very low ebbe . Whatsoeuer we doe , our wheele whirles about apace ; and we must learne to know that euery one of vs hath a poore soule to saue . And not to forget the cares of this life : How doe they swarme about vs , like the Flyes of Egypt ? Of all the plagues this was most loathsome : for they neuer suffered men to rest , but the more they were beaten off , the more they came vpon them : so of all miseries and vexations of mortall men , this is one of the greatest , to be tormented with the cares of this life , which ( as Flyes ) by no deuice can be expelled . They rush vpon them in the morning as soone as they awake , they accompany them in the day , they follow them in the night , they forsake them not to bed , they let them from their sleepe , they afflict them in their rest , they trouble them in their dreames ; and they are like to those fierce and mercilesse tyrants ( threatned to the wicked ) which shall giue them no rest , neyther by day , nor night : For I haue taken away my peace from this kinde of people ( saith the Lord ) I haue taken away my mercy and compassion from them . The very bruite beasts are fed and prouided for without their care ; but man is constrayned to sweate day and night , and with sorrow to torment himselfe , by sea and land , to get a poore liuing . Our dayes consume away like the Spiders webbe , who laboureth night and day in spinning , wasting euen her bowels , and consuming her selfe , to bring her web to an end : and what is her worke , but to make a fine and tender net to catch poore Flyes ? So miserable man doth toyle and trauell ( like a hireling ) both his body and minde , to catch the Butter-flyes of this world , euen needlesse toyes and trifles , froath and vanities ; and many times in the end doth come the blustering winde of Death , that carryeth away both web and workeman in a moment . As our life is full of care , so it is fraught and set with many snares : God ( saith Dauid ) shall raine snares vpon sinners ; teaching vs how infinite snares are set in this world , being as plentifull as the drops of raine . For euery thing almost is a deadly snare vnto a carnall man : Euery sight that he seeth , euery word that he heareth , euery thought that hee thinketh : his youth , his age , his friends , his foes , his honour , his disgrace , his riches , his pouertie , his solitarinesse , his societie , his prosperitie , his aduersitie , his meate , his drinke , his apparell that hee weareth ; all are snares to draw him to destruction that is not watchfull in the Lord. Now to auoid these snares , that wee be not caught , there is no better refuge then that of the Birds , who by the benefit of their wings mount vp into the ayre , to flye aloft ; for the net is laid in vaine before the eyes of such as haue wings and can flye . The Spyes of Iericho , though many snares were laid for them , yet they escaped them all , for that they walked by hils , and hid them in mountaines . If wee lift vp our eyes to the hils ( with Dauid ) whence all our aide and assistance commeth , to auoid the dangers of this life : then likewise may wee say with him ; Our soule is deliuered , as a bird , from the snare of the Fowler : If wee can truely say , with S. Paul , Our conuersation is in heauen , then shall wee little feare all these deceits and dangers vpon earth : for as the Fowler hath no hope to catch the birds , except he can allure them to his pitch , and to come downe to his lure : so hath the Diuell no way to intangle vs , but to say ( as hee did to Christ ) Throw thy selfe downe ; come to the baites which I haue laid , eate and deuoure them , tye thy affections to earthly things , &c. But King Dauid was past them all , when he said to God ; Whom haue I in heauen , but thee ? and there is none in earth which I desire before thee , &c. And so was Paul when hee accounted all things dung ; for though he liued in the flesh , yet he walked not after the flesh . I haue a whole army of traitors within mee ( saith Augustine ) who vnder colour of friendship are mine enemies : and yet behold , with them haue I liued from my youth vp , them haue I pleased , them haue I beleeued , as the friends whom I loued , as the Masters whom I obeyed , the Lords whom I serued , the Counsellors whom I trusted , &c. That the Adamant draweth Iron vnto it , is a secret in Nature : but for the World and Flesh to draw vs , is a matter as naturall as for the water of a riuer to runne downe the channell , and as for a Coach to runne downe a hill : for being naturally giuen to the corruptions of the flesh , wee neede no soliciting ; the onely sight of the thing we loue is sufficient to hale vs forward . As the wanton harlot allures her louers , the baite vpon the hooke the fishes , the call of the Fowler the foolish Birds ; so is this World and Flesh with their baites and allurements . They are like a violent streame that carryes away the highest and tallest trees not sufficiently rooted : yea , the best men are rightly resembled to those that liue among Colliers and Millers , who hardly can shunne defiling and deforming of coale and meale . The Diuell setteth before our eyes enticing pleasures , that by the sight of them hee may supplant our chastitie , hee tempteth our eares with the sweetnesse of Musicke ▪ that hee may weaken our Christian strength ; hee moueth our tongues by bitter words , and by iniurious deeds prouoketh our hands to fight and slay ; hee offereth vnrighteous gaine to induce vs to fraud , and pernicious profits to kindle couetousnesse in our soules ; hee promiseth temporall honours wherby to defeat vs of celestiall ioyes ; he sheweth falshood that hee may seduce vs from the truth ; hee practiseth cunning in time of peace , and violence in persecution . In this wicked world who can liue peaceably among so many enemies of peace , where the mother is against the daughter , and the daughter against the mother ; yea , manifold are our foes in our owne families ; yea , in our owne selues and soules : Reason against the Will , and Will against the Reason ; yea , ( which is more ) euery man is two men , the Flesh against the Spirit , and the Spirit against the Flesh ; the Law of the members against the Law of the minde ? And this conflict is not for a time , but so long as wee continue in this body of sinne . Perfect peace here we cannot possibly haue , seeing the Flesh which euer rebelleth , is in this world , as one that is planted in his owne Countrey : Cast downe this enemy may be , cast out hee cannot be , vntill this mortall hath put on immortalitie : yet we must endeuour that though it be inhabitant , yet that it be not regnant . The Flesh is strong , yet Grace is stronger in Gods Children , to subdue the rigour thereof : the Flesh is as the elder , Grace as the yonger ; but in this Gods Children haue a promise also that the elder shall obey the younger . Wee may not thinke our selues safest , when wee seeme to be freest from the buffettings of Sathan : for , bearing in our bodies a diuided Kingdome , betweene the Flesh and the Spirit ( represented vnto vs in the wrestling of Rebeccaes twinnes in her wombe ) if wee haue peace with God wee shall haue warre with the Dragon ; and hauing forsaken Egypt , yet in the way to our heauenly Canaan , wee shall haue a spirituall Pharaoh , with his Captaines , like Grassehoppers , to feed vpon vs : yea , the libertie which wee haue in Christ , the corruption of our heart will labour to inuert to voluptuousnesse ; the sweetnesse which wee taste in his word , the vanity of our mindes will endeuour to ouer-cast with drowsinesse ; the Faith which we ground on his promises , the subtiltie of the Serpent will seeke to vndermine with doubtfulnesse ; the conscience wee make to offend , the lusts of our flesh will contend for to couer with hypocrisie ; the detestation wee haue of sinne , the concupiscence of our eyes will striue to ouer-reach with prophanenesse ; and the interest wee haue to heauen , the pride of our liues will perswade vs to change for trifles . Being freed from outward warre , ciuill and intestine ariseth vp against vs : our Affections against Reason and Will Earth troubleth Heauen , and the World in our selues ( although wee greatly shunne it , doe what wee can ) will haue a pauilion and tent in our hearts . Yea , those oftentimes ( who with tragicall and vehement words seem most to detest it ) are yet made so blinde with the glory thereof , that the very shadow of ambition affecteth them . Many ( I dare boldly say ) seeme to defie the World , which meet and welcome the same with the kindest embracings . This masking World ( in her strange disguised vizour ) not seldome flourisheth among such as seeme most to ahhorre her . For ( alas ) wee are resident in the World , and the World in vs , so that wee cannot be free from the World , except wee depart from our selues ; and what is this departure but death ? Some in flying the contagion of others are corrupted of themselues , and in with-drawing from the societie of men , yet deny not the olde man possessing them . In the great deluge of this life Gods Children are tossed with raging stormes on euery side , where no good footing or high place can be found for the Doue of Christ to rest her selfe : Here is no sure peace , nor secure quietnesse ; but warres on euery side , and in all places contention and deadly foes . The tempestuous sea torments vs , wee are grieued at the heart , and desirous to vomit and to be discharged thereof ; we remoue out of one ship to another ; from a greater to a lesse : wee promise vnto our selues rest in vaine , they being alwayes the same windes that blow , the same waues that swell , the same humours that are stirred , to all there is no other port , no other meanes of tranquilitie , but onely death . See the foolishnesse of the world , and the infirmity of our flesh . When God saith trouble shall come ; they say , wee would haue ease : when God saith , be merry and reioyce in trouble , wee lament and mourne , as though wee were cast-awayes . But this flesh ( which is neuer merry with vertue , nor sorry with vice , which neuer laugheth with grace , nor weepeth with sinne ) holdeth fast with the world , and giueth God the slip . Thus wee may see our wretched estate in the flesh , still crossing God and the saluation of our soules . All our affections and wils , ( with the whole force of Nature ) helpeth forward our destruction , fightings without , and terrours within , World ▪ Flesh , and Diuell , ioyne together with Death , for our damnation . CHAP. VIII . Of the power , strength , and sting of Death , by meanes of the Law , whose nature is here vnfoulded . THe originall of Death we haue heard , as also what it is , who be subiect to it , with the fearefull estate wherein they stand . Now let vs further obserue , that as the Diuell , and man together brought in Death by sinne : so it now being entred is become the very kingdome of the Diuell , wherein hee raigneth . By Death he triumphed ouer man , whom hee seduced , holding him fast in his owne fetters , and shackles of sin , which himselfe first found out , and so leadeth him as his slaue , and ruleth ouer him as his head : for God did renounce man ( although hee created him ) and cast him off by meanes of sinne , whom first he had made like vnto himselfe . In that men die , it proues they had sinned ; and sinne proues there is a law , which law being broken , bringeth Death : for the wages of sinne is Death . Now to conuince sinfull man the better of this his cursed estate , God renewed his law ( first ingrafted in his nature , but blotted out by his fall ) in Tables of Stone , to shew the hardnesse of his heart , that so as in a glasse hee might see his fearfull fall . For ( amiddest the heapes of all other sins ) pride so possessed his heart , that although he was nothing else but sin , yet stil he deemed himselfe as innocent and righteous : He was so blinded in his corruption , that he knew not sinne in his colours , vntill the law descried it . And this is the common error of all his lynage , that without the publishing of the law , wee had not knowne our sinne . I knew not sinne ( saith Paul ) but by the Law : I had not knowne lust , except the law had said thou shalt not lust : but sinne tooke occasion by the Law , and wrought in me all manner of lust : so sinne by the Law grew out of measure sinnefull . Such is the corruption of mans nature that it most eagerly desireth things , that are most straightly denied , which if they had not beene mentioned , should not so much as haue beene dreamed of . For though the flame of concupiscence be restrained by the damme and wall of Gods law ; yet is it not dryed vp in our mortall nature . When the law was giuen to man in whom there is no grace , sinne abounded three waies : first , seeing the law of God giuen vnto him as an helpe , sinne laboureth to turne it to his hurt , whom it securely before possessing , lesse assaulted : secondly , Man naturally desireth liberty and freedome , and flyeth seruitude and bondage ; by nature mans minde is crosse and peeuish , and is swayed to contraries . Stolne waters are the sweetest , & hid bread is pleasant : So that by the prohibitions of the law ( charity in man being decayed ) the desire of euil increased ; which once increased , made the things forbidden by the law more sweet and pleasant : Thirdly , for that the inhibition of euill things puts them more in remembrance of the things forbidden , which very remembrance to nature corrupted , is a prouoker and stirrer vp of filthy lust and desire . Againe , in that sinne abounded , when the law entred , it is to be vnderstood by an accidentall consequent : for God sent not his law in cruelty and rigour , but vpon good aduise and sound iudgement . Sometime man seemeth to be whole and is sicke , and because he feeleth not the sicknesse , hee seeketh not for the Physition ; but the disease increasing with the griefe , the Physition is sought , by whose meanes the sicke and sore body may be cured : So the law was giuen to such as were infirme and sicke in sinne , that so they may seeke to the Physitian Iesus Christ to be healed . Againe , it entred , the better to discouer sinne , which without the light thereof would haue lurked in secret . And as the beames in the Sunne are not euill , though they descry and lay open things deformed or filthy , which the wicked desire , and as the knowledge of Physicke is not to be condemned , which acquainteth vs with poyson and venemous things , that are in themselues dangerous , and abused by some to their owne destruction : So the law is not euill in it selfe , though it be abused as an occasion of euill to corrupt and wicked men . Without the law sinne is dead , not as though there was no sinne in the world before the publishing of the law ; for euen the Gentiles themselues which had not the law written , shewed the effect of the law in their hearts ( the conscience also bearing witnesse , and their thoughts accusing one another , or excusing ▪ ) and therefore being conuinced in their soules of sinne without the Law written , are a law vnto themselues ; and sinning without law , shall perish without the law written , by the law of nature , that was grafted in their hearts . This is confirmed by many Morall vertues , which they naturally followed , and by many vices which they naturally hated . This knowledge of the light of Nature ( though vnperfect ) yet is sufficient to confound them ; albeit sinne ( indeede ) was then hidden in respect ( which is the meaning of the Apostle ) and their best knowledge of the Law ouer-shadowed , and well-nigh blotted out , that sinne could not appeare in his nature . But when the Law was renewed , sinne that seemed to be dead , reuiued and shewed it selfe : All the spots did then appeare , which before were darkened , by the ignorance of Gods Law , which Man gained by his fall . The Law then conuinced vs of sinne , and reuealed our nakednesse , which our figge leaues had hidden ; it opened the inward man with all his concupiscence ; it shewed vs our shame and confusion , our vglesome shape , most monstrous to beholde , how wee were transformed from the image of God , to the similitude of the Diuell : It put vs in remembrance of our diuine nature which we had lost ; it shewed vs hell , and the wrath of God , nothing but condemnation appeared by it : It let vs vnderstand how farre we were led from God ; how all things within vs and without vs , were corrupted and out of course : It painted our God in his nature , according to his most pure holinesse and iustice ; how he requireth all our hearts , all our soules , all our mindes , all our strength , that is to say , the whole man and euery part of him in his seruice . The least sinne could not so shroude it selfe , but the law , discouer it , not condemning onely all our outward acts , but giuing sentence against all our wicked thoughts ; yea , all our idle motions without consent . And therefore since all flesh created of God is corrupted , so that all the imaginations of mans heart are onely euill continually , since all men by the law are conuinced of sinne , all included vnder sinne , and subiect vnto the same guilt of condemnation ; since by the Law commeth the knowledge of sinne , which leaueth euery man without excuse ; since it was added because of transgression , and that our sins might more appeare and abound , therefore it is called to the vnregenerate man , an importable yoke , the occasion of sinne , the law of sinne and of wrath , the administration of condemnation , the oldnesse of the letter , which cannot giue life , but pronounce all our workes accursed . The law is a hammer , not only to bruise the conscience , but to breake it into powder , which if it be not done , we shall neuer haue the spirit of adoption to seize vpon vs ; The law commandeth , but giueth no power to obey ; It is but a dead letter , and hath but a dolefull and dreadfull sound , vntill the spirit come and arme vs with power to performe what the law requireth . And now behold the strength and sting of Death . How did Death enter ? by sinne . How did sin appeare , and what is the strength of the same ? euen the law of God , which giueth sentence of condemation against all flesh , and leaueth not one iustified in Gods sight : And yet notwithstanding all this , the law of God is holy , iust , and good , opening vnto vs his very will , which is goodnesse it selfe , setting a blessing before our eyes , as well as a curse . It was not contrary to our nature before it was corrupted , but agreeable to the image of man , in which hee was first created ; it sheweth the very perfect patterne of true obedience , what is agreeable to God and his nature , how much he hateth sinne , and delighteth in goodnesse ; it offereth both life and death , life to the obayers ; death to the breakers : Therefore let vs all glorifie God in this behalfe , let euery mans mouth be stopt from accusing God or his law ; let vs confesse against our selues our manifold sinnes , and say vnto him : Shame and confusion appertaineth vnto vs : Death and condemnation are our due : Thy heauy anger , wrath and hell be our deserts , and thou ( O blessed God ) art iust , righteous , good and gracious in all thy doings for euer . Let vs thus ( I say ) giue sentence against our selues , that God may be iustified and praised , euen before the most wickedest men when he is iudged . Well then let vs beare in minde , that God is not rigorous in punishing sinfull man with euerlasting Death , by reason of his innumerable sinnes conuinced by his Law , and that Gods infinite iustice thus broken and disobeyed , could not otherwise be answered of man , but by the infinite sustaining of eternall Death . And now I pray you marke the whole power of Sathan , and kingdome of the Diuell : first hee fighteth and warreth with temptations ( which are as darts to wound our soules to Death ) which if we resist not , being so tempted , but yeeld to sinne , then comes the Law against vs with his force , and by vertue of the Law Death entreth and triumpheth ; for the sting of Death is sinne , and the strength of sinne is the Law : for it sheweth vs hell , ( which is the pallace of Death ) and leaueth vs in perdition . See ( I say ) what Prince Death hath , and what strong souldiers to keepe his kingdome , to wit , the Diuell himselfe , sinne , law , wrath of God , and all to vphold it . Wherefore it is no maruell if the remembrance of Death be bitter vnto many , and that they abhorre and hate it : I say , it is no wonder , if all their ioynts doe quake and tremble , yea , and shake a sunder ; since the horrour thereof made the sonne of God to pray against it , to sweate drops of blood for the agony of it , and to cry out to his father ( as a man forlorne ) why hast thou forsaken me ? Neither was this so strange a wonder to see the sonne of God so amased at Death ; for it set both Diuell , law , sinne , hell , graue , and wrath of God against him : All these were armed to ouerthrow him , and any or the least of these without this our Captaine Christ , will quite destroy vs. CHAP. IX . Of euerlasting Death in particular , and of the horrour thereof . GReat and heauie was the tribute that the eternall God ( as a most iust iudge ) imposed vpon man for sinne . The Death of the body is fearefull in our eyes , when wee consider with our selues , how strangely the condition thereof is altered , when the body that a fleshly man makes so much of , his belly which he esteemeth for his God , his mouth for whose delight the sea and land sufficed not , his flesh that was wont to be cloathed with costly garments of silke and gold , curiously wrought , shall now sodainely be haled into a filthy hole and pit , where it shall be trod vpon , yea , and eaten with wormes ; where in stead of gorgeous apparrell , he must now onely enioy his winding sheete , and instead of his perfumes and maskes , filthy fauours and rottennesse and in lieu of his varietie of delicate dishes , and seruing men to attend him , to haue a company and infinite number of crawling vermine , to feede vpon him : What man I say now liuing and enioying sence and reason , but will maruell to thinke of the base condition that so noble a creature comes vnto ? who in his life time had no fellow nor equall ? Is it not a wonder that so excellent a myrrour of nature should come to such a dishonourable , base , and loathsome estate ? The euerlasting Iudge knew well enough what penance he enioyned sinfull man , when he said , thou art dust , and to dust thou shalt returne : but what is this death and disgrace of the body , to the death and deformity of body and soule in hell ? it is but as the byting of a flea to the stinging of a Scorpion ; a shadow to the substance . If diseases ( which doe but make the way to death ) be so dreadfull , what must the end and perfection of diseases be ? since as the diseases are the malidies of the body , so Death it selfe the maladie of disease ? for there are that feare not so much to die , as to be dead . If the pang be bitter , yet it is but short , but the comfortlesse state of the dead , strikes some farre deeper , that could well be resolued otherwise for the act of their passage . The very not being is sufficiently abhorred of nature : if Death had no more to make it fearefull , but those that haue liued vnder such shining beames of light , to shew them the darke dungeon of hell ( after their straight passage thorough the gates of Death ) and such as haue learned that Death is not onely horrible for their not being here , but for their abode and being infinitely and eternally miserable in the world to come , not so much for the dissolution of life , as the beginning of torment : such I say , cannot but extreamely feare to die , and hellishly tremble to be dead indeede . But if it be such paines to die , what shall be the torture and torment to be euer dying , and neuer dead ? And if the strayning of one Ioynt can so afflict vs ( as experience teacheth ) what shall the racking of the whole body and tormenting of the soule be , whose animation alone maketh the body feele and complaine of smart ? And if our momentany sufferings seeme long , how long shall that be which is eternall ? If so extreme sorrowes be incident indifferently to Gods dearest children vpon earth , to driue them sometimes within the sight of despaire , what shall those be that are reserued onely for those that hate the Lord and are hated of him ? There is nothing great that hath not an end ( as it is in the prouerbe ) but to be tormented in most horrible paines in all the parts of body and soule without remorse , that shall neuer haue end , nor ease , nor mitigation , nor declination , nor change , nor alteration , nor hope of end in the sufferer or tormentour , this euill is beyond all the thoughts of man : this is the dying life , and liuing Death , full of endlesse horrour and torment , where the damned are not before Death , or after Death , but alwayes in Death , & therfore neuer liuing , nor euer dead , but alwaies dying , and it shall be neuer be worse to the wicked in Death , then when their Death it selfe shall be without Death . And it is great iustice in God that they neuer want the paine of hell , who all their life time had all their pleasure set on sinne : Who if they could , faine would haue liued for euer , but neuer left their sinne : for he that forsaketh not his sin in this life , seemeth alwaies for sinnes sake to liue euer . From this Death therefore there is no returne ; it groweth by continuance , and by continuing groweth : from hell there is no redemption ; It is a gulfe deuouring all things that come into it , neuer restoring any thing againe ; It is the pit of perdition , and house of despaire ; It is the second Death farre exceeding the first beyond all conceits of man ; for what life haue the damned where there is nothing but immortality of torments and euill ? where there is nothing but the fellowship of Diuels and the damned ? where there is fire vnquenchable , to which ours is but Ice ? Continuall burning there is the least : yet this is not all , for though the euils be most great and continuall , yet here hope bringeth some ease ( as a little Starre in the night , ) but in hell with those greatest torments , and horrour of euils , is the greatest despaire , without hope of any ease or recouery . This horror is most horrible , far exceeding all worldly sorrow and feare ; better it were neuer to haue beene , then not to be deliuered from that dying life , which is indeede an immortall death . In this life all the paines which fall vpon man are but particular , and not vniuersall , as we see one man pained in his eyes , another in his backe , another in his teeth , another in his belly , &c. which particular paines notwithstanding sometime are so extreame , as that life is not able to resist them , and a man would not endure them so long for the gaining of many worlds . But suppose now a man were tormented in all the parts of his body together , and at once , in his head , eyes , tongue , teeth , throat , stomacke , belly , backe , heart , sides , thighes , and in all his ioynts besides , without ease or intermission ; what thing could be more miserable then this ? what sight more lamentable ? yet consider further what difference there is betweene abiding these paines for a weeke , or for euer , and all eternitie ; in suffering of them vpon a soft bed , or vpon a burning gridiron and boyling furnace ; amongst a mans friends comforting him , or amongst the Furies of hell tormenting him . Now therefore if a man would endure a great deale of labour , rather then abide the one in this life , how carefull and diligent should we be to hate our sinnes , and serue the Lord while we liue , rather then to incurre the other tortures and torments in the life to come ? The wicked shall be tormented for euer ; so long as God is God , so long shall they burne in hell , neyther shall the tormenter nor the tormented dye , but both liue for euer and together eternally . Oh ( saith a godly Father ) if a sinner damned in hell ▪ did know that hee had to suffer those torments there , no more thousands of yeares then there be sands of the sea , and piles of grasse on the ground , or no more thousand millions of ages , then there be creatures in heauen and in earth ; hee would greatly reioyce thereof , and comfort himselfe with this poore cogitation , that once yet his torments would haue an end : but now ( saith hee ) this word ( Neuer ) breakes his heart when hee thinketh on it , and that after a hundred thousand millions of worlds there suffered , he hath as farre to his end as he had at the entrance : for no water can quench this fire , no time can end these torments . Death in it selfe to the vnregenerate man is the very gate of hell , and wicket-dore of damnation : for whomsoeuer it findeth vnrenued by Gods Spirit ( lying still in the filth of sinne ) it sendeth them straight to Gods Iudgement seat for speedy vengeance : such therefore cannot choose but loathe and abhorre it , being the messenger of Gods wrath , the wages for their sinne , and the fearefull fore-runner of their eternall damnation to ensue . For shall it hale them forward to hell ( like an executioner ) and they not dislike it ? Shall it arrest them , as a Serjeant , to appeare before their Iudge , and they not regard it ? Fearefull no doubt are their fits and furies before their end , and grieuous and vnspeakable are their pangs before they come to the full possession of their endlesse paines . And what a sorrowfull day will death be to such , when Iustice shall set such a fyne vpon their heads , that will for euer decay their former wealthy estate in the world , and leaue them in a desperate case ? It is no maruell therefore that wicked reprobates doe so shake and tremble at the remembrance of death : for there is cause of more feare then they can feare . For the power of Gods wrath ( which now in death the wicked and vngodly men presently expect to feele ) cannot be feared as it ought ; For who knoweth the power of thy wrath ? There is no feare , no suspition , no thought , which may sufficiently expresse the terrour of it . Horrendum est , it is a horrible thing , ( so saith the Author to the Hebrewes ) but how fearefull no creature can tell , but they that feele it , and lye vnder it in the flames of hell as Diues did . Aske no question ( saith one ) concerning them that perish , concerning the death of the vngodly : seeke not , neither enquire , there is no comfort to be giuen vnto it . CHAP. X. The fearefull condition of the reprobate and all wicked men , without Christ . WHen the wicked and vngodly men shall ponder with themselues ( vpon the knowledge of the former poynts ) how sinfull they are , and how by meanes of their vnrepentant hearts , they are holden in the cords of their sinne , and as malefactors apprehended and found guilty , are ready to be haled to deaths prison , there to lye vntill their arraignment and appoynted time of iudgement speedily to be executed vpon them . They cannot choose ( hauing the sentence of condemnation written in their consciences ) but tremble and quake at the remembrance thereof . If the hand-writing against Balthasar once read vpon the wall , caused his very heart to shake , and his knees knock together ( when hee heard that God had numbred his dayes , and weighed him in the Ballance , ) how fearefully shall the vngodly be affected with the continuall expectation of the wrath and vengeance of God , assuredly decreed , sodainly and in a moment , to fall vpon them ? And albeit they striue to put away the euill day from their thoughts and cogitations ; yet haue they many fits and feuers of feare , euen in the middest of their delights . When Pharaoh the proud Tyrant , had hardened his heart , and boasted exceedingly against the people of God ; yet he no sooner saw the death of the first borne , but he feared and trembled as the leaues in the Wildernesse . There is indeede a way ( as Solomon saith ) that a man thinketh straight and pleasant , when yet the issues thereof lead to death : but what pleasure is that , and what delight ? Surely in that laughter the heart is sorrowfull , and that mirth doth end in heauinesse . True it is that such men strengthen themselues , and striue to vanquish feare , sometimes with one pleasure , and sometimes with another ; but if they would violently cast it out ( as the Cannon doth her shot ) yet would it euermore returne againe , and vexe their heart . And though they would neuer so faine haue their conscience seared ( as with a glowing Iron ) to make them senslesse ; yet sometimes it awakeneth them as out of a sleep , and then they see most fearefull sights of horrour and torment : and when they feele it least , their state is no better then that of the stalled Oxe , not knowing ( being so fat ) that then he is the fittest for the slaughter . All their life is a miserable bondage in feare and terrour of their iust condemnation to ensue . They haue the spirit of slauery and feare ( being the children of the handmaid Hagar ) borne in the bondage of her wombe , they dwell in the Desart of Ambia , and are in mount Sinai , where is the burning of fire , and blacknesse , and darknesse , and tempest , and sound of Trumpet , at which they tremble , for they are without Christ , and therefore must needes be in the horrour and feare of death all their dayes . And though through the custome of sinne they come to a slumbring spirit , and are cast into a numbnesse of conscience , brawned through a senslesse blockishnesse , as men hewed out of hard Oakes , or grauen out of Marble , hauing flinty hearts and adamant soules , altogether destitute of true feeling of their sinnes and feare of God ; yet when the Lord shall let loose the cord of their consciences , and shall set their sinnes before their face , some of them depart this life like bruitish Swine , and others of them surcharged with sinne , doe end their dayes like barking dogges . The sting of an ill conscience is called a worme that neuer dyeth , a searing with an hot iron , a sea that alwayes rageth , a violent fire to deuoure the aduersary . An euill conscience is a heauy burden , it will make the wicked grieue at the losse of that he neuer loued , for vertue hath this triumph ouer vice , that they which hate her most shall be grieued at her absence . If a man languish in sicknesse , ( so his heart be whole ) his sicknesse doth not so much grieue him : if he be reproached ( so he be precious in the sight of God and his Angels ) what losse hath hee ? but if his soule be disquieted , who dareth meete with the wrath of the Lord of hoasts ? Who can put to silence the voyce of desperation ? Who can make agreement with Hell and Diuels ? In all other afflictions a man may haue some comfort against sinne , but this is euer accompanied with the accusation of sinne ; then a man suspecteth all his wayes , feareth all his sinnes , hee knowes not what sinne to beginne with : And where all other euils pursue men but to death , an ill conscience not cured , endeth not in death , but becommeth eternall . It is the profession of sinne ( although fayre spoken at the entrance ) to be a perpetuall make-bate betwixt God and man ; yea , betwixt a man and himselfe : and this enimitie ( though it doe not continually shew it selfe ( for that the conscience is not clamorous , but somewhile is silent , otherwhiles with still murmurings bewrayeth her mislikes ) yet it doth euermore worke secret vnquietnesse to the heart . The guilty man may haue a seeming truce , a true peace hee cannot haue . The galled spirit doth after the manner of sicke Patients , seeke refreshing in varietie , and after many tossed and tumbled sides , complaines of remedilesse & vnabated torment . Such a one may change his bed-chamber , and remoue his place , but not his paines ; his furies euer attend him , are euer within him , and as parts of himselfe . And what auayles it to seeke outward reliefe when thou hast thy executioner within thee ? If thou couldest shift from thy selfe , thou mightest haue hope of ease , for thou shalt neuer want frettings so long as thou hast thy selfe ; yea , what if thou wouldest run from thy selfe , thy soule may flye from thy body , thy conscience , will not flye from thy soule , nor sinne from thy conscience , the conscience leaues not where the Fiends beginne , but both ioyne together in torture . Some are of so hard and obdurate fore-heads , that in their resolution they can laugh their sinne out of countenance ; they haue so long and able gorges , that in their conceit they can swallow and digest any manner of sinne without complaint . But beleeuest thou that such a mans heart laughes with his face ? Will not hee dare to be an hypocrite , that durst be a villaine ? These Glow-wormes ( when a night of sorrow comes ) make a lightsome and fiery shew of ioy , when if thou vrge them , thou findest nothing but a cold and crude moysture . Such as count it no shame to sinne , yet count it a shame to be checked with remorse , especially to be espyed of others . Repentance to them seemes base mindednesse , vnworthy of him that professeth wisedome and valour . Such a man yet can grieue when none sees it , but himselfe can laugh when others see that himselfe feeles not ; but assure thy selfe , that that mans heart bleedeth when his countenance smileth ; he weares out many waking houres , when thou thinkest he resteth . As his thoughts afford him no sleepe , so his very sleepe affords him no rest , but while his senses are tyed vp , his sinne is loose vgliest shape , and frighteth him with hellish dreames . The fire of the conscience may lye for a time smothered with a pile of green wood , that it cannot be discerned , whose moysture when it hath once mastered , sendeth out so much the greater flame , by how much it had the greater resistance . Hope not to stop the mouth of the conscience from exclaiming , whiles thy sinne continues : that endeuour is both vaine and hurtfull , which is as one should stop the nosthrill , in hope to stay the issue , when the bloud hindered of the former course , breaketh out of the mouth , or findes a way downe into the stomacke , farre more dangerous . The conscience cannot be pacified when sinne is within to vexe it , no more then an angry swelling can cease throbbing , whiles the thorne of corrupt matter lyes rotting vnderneath . Time that remedies all other euils of the minde encreaseth this , which like to bodily diseases proues worse with continuance , and groweth vpon vs vvith our age . Thus wee see that the wicked are in hell liuing yet vpon the earth : but what is this to their hell hereafter ? All their sufferings here are but as their summons to their euerlasting tortures after death : all their troubles in this life , but a taste of their endlesse torments in the life to come . These be but the beginnings of their miseries , the dregges of Gods wrath they shall drinke hereafter . All their anguish here is but as the porch of hell ; after comes the maine sea of all their sorrowes : for though they haue in this life wallowed in their delights , which sometimes through a hardnesse of heart hath delayed their sorrowes , yet then they must be turned off , as Princes Mules are wont to be at their iourneyes end , their treasure taken from them , and their galled backes left vnto them . For as wee see those Princely Mules goe day by day laden with treasure , and couered with fayre cloathes , but yet at night bereaued of coyne and couer , are turned out into a sorry stable , much wearyed , bruised , and galled : so shall this glutted sort with galled consciences ( bereaued of worldly helpes ) be thrust to hell . Man , ( saith Bernard ) though thou hast lost all shame , if thou feele no sorrow , ( as carnall men doe not ) yet loose not feare also , which is found in very beasts . Wee vse to load an Asse , and to weary him out with labour , yet he careth not for it , because he is an Asse , but if thou wouldest thrust him into the fire , or fling him into a ditch , hee would auoid it as much as hee could , for that hee loueth his life , and feareth death . Feare thou then , and be not more senslesse then a beast : feare Death , feare Iudgement , feare the endlesse paine of Hell. Is it not a grieuous thing for a man beloued , and of credit in the world , and making merry with his friends and companions , to be sodainly apprehended by a Serjeant or officer , for a traitor , theefe , or murtherer , and presently without bayle or main-prise to be taken from his companions , to be carryed to the Gaole , and from thence to the place of execution ? More grieuous and fearefull is it for a wicked man , that liues in the pleasures of his sinne , to be taken away by death , which is the Lords Serjeant to apprehend and bring him to the prison of hell . As his entrance into the world was euill , and his continuance in the world worse ; so his taking away by Death , is the worst of all . Balaams wish is vsed by many , Let me dye the death of the righteous , yet they will not liue a righteous life : but few of these obtaine their desire . Such are taken from the practise of sinne to the punishment of sin , from ease to torments , from men to Diuels , from death to hell . At the houre of death Sathan will bring all the sinnes of a wicked man , done in his former life , like a squadron of enemies , all ready set in battell-aray , to assault him . No Serpents sting doth so pricke and vexe a man , as the dreadfull remembrance of his wicked life past shall doe at his latter end . Therefore they feare Death as much as the malefactor the Gaoler , that leades him with gyues vnto prison till the day of execution . They are like the Gibeonites , content with any condition to enioy their liues , to be bondmen and slaues , hewers of wood , and drawers of water . They are pulled from the earth with as great violence as Ioab from the hornes of the altar , whither he fled for a refuge to saue his life . What will the wicked doe in the extremity of Gods iudgement ? whither will they turne them ? whose helpe will they craue ? when all things shall cause them to feare , and proclaime open vengeance against them ? Aboue them shall be their Iudge offended with their sinnes ; beneath , hell gaping to deuoure them ; on their right hand shall be their sinnes , accusing them , on the left hand the Diuels as tormentours ready to receiue them ; within them their conscience grieuing : without them infinite damned soules wailing , weeping , and gnashing their teeth ; Good Lord ▪ what will wretched sinners doe , inuironed with all these miseries ? how will their hearts sustaine these anguishes ? what way will they take ? to goe backe is impossible , to goe forward is intollerable . What then shall they doe , but as Christ foretold , desperately seeke for Death and shall not finde it , cry to the Mountaines to couer them , who yet shall not stirre to hide them ? they shall stand forlorne , as miserable caitifes to their dreadfull and deadly doome ; Goe yee cursed into euerlasting fire prepared for the Diuell and his Angels . For in that man offendeth the Lord and creatour of all things , he offendeth also all the creatures together in him ; whither therefore may he goe ? for as much as he hath made all things become enemies vnto him ? There is nothing now left to take his part ; euen so much as his owne conscience within him barketh out against him ; yea , it is the duetie also of the faithfull to reioyce in the damnation of the wicked , as well as to be glad for the saluation of Gods elect , and howsoeuer to , magnifie the righteousnesse of God. The Rauens must haue Hogges garbages ; Partridges must be set vpon the board before Lords and great men . A Murtherer must be laid vpon a Hurdle . And it is as meete for Iudas to sit in Hell , as for Saint Peter to sit in Heauen . And vessels of dishonour are as necessarie for the glory of Gods house , as precious vessels of gold for the honour of his seruice . Yet this is the height of their horrour , when the wicked had rather be tormented in hell , then to see the face of Christ their fearefull Iudge , wishing the very Mountaines to hide them , and the Hils and Rockes to couer them from the glory of his presence . Hitherto what Death is in it selfe : Now it followeth to shew what it is through Christ to the faithfull . The end of the first Booke . THE SECOND BOOKE . What DEATH is in Christ . CHAP. I. Christ alone , and none other , can and doth redeeme vs from death and damnation . WHat our fearefull estate is without Christ we haue heard before , being holden in the shadow of death by the chaines of our sins , the weight and burthen whereof is the law of God laid vpon vs ; Hell is our prison , and Death is our Gaolor to hold vs. See how fast we are locked from God and his Saints in the dungeon of Death , by the meanes of sinne , which is a sword to the heart , a serpent in the bosome , poyson in the stomacke , a thiefe in the house . It woundeth Nature , stingeth the conscience , killeth charitie , and depriueth vs of Gods fauour , which is the worst of all . Now in this distresse , Christ came to visite vs in his due time , euen God and man ( a right redeemer for vs ) he tooke our cause vpon him , and wrestled with the Diuell that held vs by our sinnes in Death . This mighty Sauiour tooke flesh and blood to take our part , none could be our Mediatour but he alone , none amongst the Angels ( for they are no men ) not any amongst the Saints , for they were all sinners ; neither any amongst the other creatures , for they were all corruptible : so that we can neither giue gold nor siluer for the redemption of our soules , neither can wee trust in the merits of Angels and Saints , who all want vertue for this worke ; but onely in Christ the Sonne of God and man , a meete redeemer for vs , who is our Priest alone , abiding for euer , because he liueth for euer ; neither can his Priesthood be translated to another : and as the sacrifice is his owne , so hee is Priest alone , to offer it to his Father ; which he did once for all vpon the Crosse for all belieuers . All promise and hope of life is in Christ alone , who hath alone the word of life , who is alone the bread of life , the water of life , the author of life , yea , life it selfe : he that beleeueth in him hath euerlasting life , and hee that dwelleth not in him shall neuer see life , but abideth still in death . Take hold of Christ , and take hold of life ; if thou reach out thy hand to any other thing , thou catchest for the winde ; Looke not for life but where it dwelleth , in the flesh of Christ alone there it resteth . Death hath reigned in all the world beside , and ledde euery creature into bondage . If thou lookest to the heauens , there is but clouds and darknes , if to the earth there is but sorrow and sadnesse . If thou callest to Abraham , he knoweth thee not ; if thou cry to Angels , they cannot comfort thee : if thou looke into thy workes , they are vncleane ; if thou trust in thy prayers , the Lord hath no pleasure in them ; call for the helpe of all creatures , they are subiect to vanitie , there is no life nor rest , but in Christ alone . The elders and Angels , the beasts and all creatures , they giue this honour vnto Christ alone . Saluation is to him that sitteth vpon the throne , and of the Lambe , and they all shoute together and say , Amen . He that would not wander and goe astray , should know both whither and which way to goe . Now both of those we haue in Christ alone , very God , and very man : for in that he is God , and consequently life , to him wee must goe ; and in that he is man , by him wee must come vnto God , and be vnited with him , that we may obtaine euerlasting life , and be freed from death . If he be the life , then is he the place to whom we must goe ; if he be the way , by him we must trauell to attaine eternall life : and if he be the truth ( that is ) the accomplishment of the law and Prophets , concerning both the shadowes and substance of Gods promises , then also is he the onely meanes of our redemption . God was so gracious and mercifull vnto mankinde that he bestowed not onely his goods , but himselfe to redeeme vs , and that not so much for his owne sake , as for mans behoofe . That man might be borne of God , God was first borne of Man. Who can hate man , whose nature and likenesse hee beholdeth in the humanity of God ? Doubtlesse who so loueth not man , hateth God , and so abideth in death . God became man for mans sake , that he might be a redeemer , as he was before a creatour , that men not onely might be ransomed thorough his riches , but also loue him the more for his goodnesse . God appeared in the similitude of sinfull flesh , that each sense of man might be made blessed in him , and as well the eye of the heart renewed in his diuinity , as the eye of the body in his humanity ; that whether it goe in , or out , mans nature which he hath created , might in it finde comfort and refreshing . No man or any creature else is able to satisfie God for sinne , and so saue from death . An infinite iustice is offended , an infinite punishment is deserued by euery sin , and euery mans sinnes are as neere to infinitie as number can make them . Where then shall we finde an infinite value , but in him who is onely and altogether infinite in himselfe ? the dignity of whose person being infinite , gaue such worth to his satisfaction , that what hee suffered in short time might satisfie beyond all times . Christ did all , and suffered all ; he did it for vs , we in him ; hee emptied himselfe of his glory , that hee might put on our shame and misery , not ceasing to be God ( which he was ) he became man , which before he was not ; Man to be a perfect mediatour betwixt God and man , which were both in one person : God that he might satisfie ; Man that hee might suffer : that since man had sinned , and God was offended ; he which was both God and man might satisfie God for man : None therefore ( but he ) can beare our sinnes , and none but he can pay the wages of our sinnes , which is the sustaining of euerlasting Death . None but he can pleade our cause , which onely hath fulfilled all righteousnes for vs. None can purchase our saluation but hee onely that hath paid the price of our redemption . He alone hath trod the wine-presse of Gods wrath , and there was none to helpe him . The cup of bitter affliction whereof he tasted , the drops of blood ( which in his agony distilled from his face ) for no intreaty with his father could passe from him to any other . None but he saueth vs , and he is but one , and will be alone in all his courses , without mixture , without medley . First , last , and middest , and all filling all , yet fined from all , in the glorious worke of our redemption . No man can ascend , but by him that did descend , and that is Christ : the ladder which Iacob saw at Peniel , the Cloud by day , and the Piller by night , which guideth thee Israell of God in the desart of this world , the Kings highway to heauen and happy rest . There is no Paradise without this tree of life ; no perfume without this balme so sweete ; no building sure without this corner-stone ; no sacrifice to please without this vnspotted Lambe . I say there is no God without Christ in this wicked world . As the light of the day is conueyed vnto vs by the Sunne in the firmament : so is the brightnesse of heauen by that Sonne of righteousnesse : A Planet in the midst of Planets , to lighten all aboue , and all below , whom blessed Angels desire to behold , and godly men are earnest to adore . Christ is sufficient of himselfe onely , and so perfect is his glory that all height must be abased before him ; he created alone , and he will redeeme alone ; he made alone and hee will saue alone : nothing else in earth , nothing in heauen , nor in the heauen of heauens : no vertue , no power , no strength , no name , no meanes of saluation , but by this our Sauiour Iesus Christ , and him alone ; winne him and enioy ail good things : loose him and though thou shouldest get the whole world thy gaine is but damnation . Christ is our true Ionah that was alotted to die , to deliuer his companions from Death and Diuell . He is our true Daniel , cast betweene the iawes of these deuouring beast ( euen the Diuell and Death ) and yet was not consumed : he was sunke and swallowed downe into the bottome of the sea of our sinnes , and yet was not drowned , but enioyed still the breath of life . Many despaire of saluation , because of their owne vnworthinesse , as though there were no hope of Gods mercie , vnlesse we bring our gifts and pawnes in our hands ; but this indeede were to discredit the Lords mercy , and bring in credit our owne merits , and rather binde the Lord to vs , then vs to him . But if our sins be great , our redemption is greater , though our merits be beggerly , Gods mercy is a rich mercy . If our case were not desperate and we past hope of recouery , our redemption should not be so precious and plentifull : But when Heauen and Earth , Sunne and Moone , and Starres goe against vs ; then to ransome vs and make a perfect restitution , is to draw something out of nothing ; Euen as in sicknesse to haue either little danger , or being in great danger to haue present deliuerance by meanes , is nothing in respect : but in extreame perill when Physicke can doe nothing , and nothing maketh for vs but the graue : then to be rescued from the pit , and to recouer our life from Death it selfe ( which Christ onely could and did ) is redemption indeede . Our righteousnesse consisteth in Christ alone , who therefore is called our righteousnesse , as Ieremy saith . He ( saith Paul ) is our righteousnesse and sanctification and redemption , by his obedience many were made righteous ; he hath paid our debts , by him alone wee are reconciled vnto God : he hath obtained remission for our sinnes by his death ; he hath pacified the wrath of God his father ; he hath washed vs in his blood , which clenseth vs from all sinne . All things ( saith Christ ) are giuen to mee , of God. If we then will haue all that is necessary for our happines , as Gods fauour , righteousnes , life , pardon of our sins , sanctification of the spirit , redemption , &c. We must addresse our selues to Iesus Christ alone , whom the Father hath chosen to be the Lord-treasurer of heauen , and steward of all his graces . As in the colde winter we can be no sooner from the fire but we are colde , nor out of the light but we are in darknesse ; so we are no sooner gone from Christ who is our true righteousnesse , light and life ; but straight way we are in sinne and death , for as much as he is the life that quickneth vs ; the Sunne that giues vs light , the fire that warmeth , comforteth and refresheth all his members . As the Moone hath her light from the Sunne , so the Church hath her light , life , and righteousnes from Christ her head : Christ is the sheepe that hath borne the wooll and fleece to make vs garments of righteousnesse to couer our sinne and wickednesse . Hee as a glorious King hath adorned the Queene his spouse . He hath prepared for her all rich and sumptuous robes , hee hath washed her from her blood and pollutions throughout . And as there is nothing more vncleane , then the Church when she is naked in her selfe : so there is nothing more beautifull then when she is decked with the Iewels and ornaments of her husband Christ : because ( as Augustine saith ) he is a spunge which wipeth and clenseth vs from all our filthinesse , which he taketh in exchange for his beautie and righteousnesse . Christ is said to keepe the key of life and Death , the one to make fast and shut to the gates of Hell , which alwaies stood open to swallow vs vp , and the other to vnlocke the kingdome of heauen , which alwayes was shut and barred against vs : By meanes whereof at the time of his death , the vaile rent asunder , that kept the entrance into the most holy place . What is more filthy then a man conceiued and borne in sinne ? and what is more cleane and beautifull then our Sauiour Christ conceiued by the holy Ghost ? My welbeloued is white and ruddy , the choysest of tenne thousand . This sweet and louing Lord , that was so fayre and cleane , was content to beare the blemishes of our sinnes , and filthinesse of our soules , to make vs beautifull in Gods sight . It was a worke of great patience and humilitie ( saith Cyprian ) that so high and excellent a Maiestie would vouchsafe to come downe from heauen to earth , and all to cloath himselfe with this our house of clay and dirt , and that hee would so hide the glory of his immortalitie , to become mortall for sinfull man : that being himselfe innocent and faultlesse , yet should be so punished for vs that are guilty , that hee that came to pardon sinnes , would be content to be washed with the water of sinners : that hee that feedeth all creatures , should fast himselfe , and be hungry , that hee might fill sinners with his grace , and satisfie hungry soules with his righteousnesse , &c. How was hee spoyled of his earthly garments , that apparelleth the Saints with the royall roabes of immortalitie and glory ? How was hee proffered most bitter gall , that offereth to vs the heauenly Manna and food of our soules ? How did his enemies giue him vinegar to drinke , that reacheth out vnto vs the wine and Nectar of life and saluation ? Hee that was iust and innocent , or rather Iustice and Innocencie it selfe , was iudged and executed among theeues and murtherers : the euerlasting Truth was accused of falshood , the righteous Iudge of the world was condemned himselfe , and that Word of God ( the very fountaine of eternall life ) receiued the sentence and doome of death with silence , &c. Innocencie was tyed with bands , Vertue apprehended , Wisdome flouted , Honour contemned , Glory defaced , the well-spring of all vertue troubled . Christ ( as the true Isaack and sonne of promise ) bare the wood vpon his owne shoulder to the place of sacrifice ; this carriage was diuided betweene two , the sonne carryed the wood and the body that should be sacrificed , and the father carryed the fire and the knife wherewith the sacrifice should be accomplished . It was the fire of Loue which God bare to mankinde , and the sharpe knife of diuine Iustice , that put the Sonne of God to death . These two vertues in God our heauenly Father contended together : Loue requested him to pardon mankinde , and his Iustice required that sinners might be punished . Wherefore that man might be pardoned , and sinne punished , a meanes was found , that Christ an innocent man , might dye , and by his death redeeme all sinfull men that doe beleeue . Christ is our true Sampson , that for the loue of his Spouse the Church , suffered himselfe to be bound hand and foote , to be shaued of his lockes , and spoyled of his force , and so to be mocked and scorned of all his enemies for our sakes . Christ in his death , is the golden propitiatorie , the Rainebow of diuers colours , placed among the clouds of heauen , with the sight whereof Almighty God is pacified : with this were his eyes fed , his iustice satisfied , and his fauour restored . Yee that be a thirst , come yee to the waters . Christ is the mysticall Rocke that Moses stroke with the rod , whence springeth the abundance of water , to satisfie the thirst of poore afflicted soules . Hee is that cluster of grapes , brought out of the Land of Promise , out of the which was pressed that ioyfull wine to fill the cup of our saluation . Hee is the oyle of grace , wherewith wee must repay our debts . Wee must not looke so much to the quantitie , as to the vertue thereof , which is so great and good , that so long as there be faithfull soules ( as vessels to be filled therewith ) so long will the veyne of this sacred liquour runne and neuer cease . The bloud of Christ cryeth better things then that of Abel : for his bloud cryed for vengeance against the murtherer , but this his precious bloud cryeth and craueth for pardon of our sinnes . O Lord ( saith Augustine ) thou wilt not the death of a sinner , nor reioycest in the destruction of the damned ; but that the dead might liue thou dyedst , and thy death hath killed the death of sinners . And if they through thy death were againe brought to life , Oh grant ( I beseech thee ) that I may not dye now thou art aliue . CHAP. II. That Christ by his death and merits , alone , without any meanes of man , or other creature , redeemeth vs from death and damnation . NO Creature but Iesus Christ alone ( as hath beene declared ) could possibly rescue vs from death , and restore vs to euerlasting life . Now followeth in order the manner and meanes of our redemption : for as our deliuerance proceeded onely from Christ himselfe ; so all the meanes and compleate worke thereof was performed by himselfe alone , without supply . He tooke our nature vpon him to take our part , that so hee might destroy ( through death ) him that had the power of death , that is to say , the Diuill : and that hee might deliuer all them which for feare of death were all their life time subiect to bondage . Hee suffered for our sinnes , the iust for the vniust , that he might bring vs to God , and was put to death concerning the flesh , but was quickned in the spirit , that hee might be our ransome . God is iust , and we hauing smitten his Maiestie by our sinne , must be smitten againe by his punishment : for hee is so to be mercifull , as that hee disanull not his Iustice ; and so to be iust , as that hee forget not his Mercy . Now to make a way to both : to appease his wrath that his Iustice may be satisfied ; and yet so to appease it , as his Mercy may be magnified in forgiuing sinne , it was necessary that there should be a mediation . For if all the world should be offered vnto God for satisfaction , it is nothing : for it is his owne , euen the worke of his hands ; for infinite sinnes , there must be infinite sufferings , and infinite satisfaction , and therefore he that must redeeme vs , must be an infinite Sauiour , euen God himselfe ( as wee haue heard , ) yet man also he must be , euen a true Immanuel , God with man. For how can there be satisfaction for our apostacie , but by our humilitie ? or procurement of life , but by suffering of death ? Now when God commeth to obay , hee must needes be humbled ; and when hee comes to deserue , he must needes serue ; which God alone could not doe : and when he comes to dye , hee must needes be mortall , which God could not be : therefore hee was man to be bound himselfe , and God to free others . Man to suffer , God to vanquish ; Man to become mortall , God to triumph ouer death . Christ thus fitted to be our Sauiour , proceeded to the worke of our redemption . Now in our sins ( from which hee saueth vs ) wee must consider three things : first , our disobedience to the Law ; secondly , our originall corruption ; thirdly , our condemnation for this corruption . The first of these is double , eyther in breaking the Law , or not fulfilling it : The second is the originall cause of this disobedience , which is the euill inclination of our heart , and our corrupt affections : The third is the punishment of this disobedience , hell fire itselfe . These being as three running soares , are healed and cured by three running streames in Christ : For our rebellion to the Law is satisfied in him , who not onely paid the penaltie for that wee had broken it , but actually fulfilled euery poynt thereof to the full . For the second , which is our originall corruption , wee haue the holinesse and sanctification of his nature , which was euer seperate from all vncleannesse : so that now in Christ our redeemer , our estate is farre better , then euer it was in Adam in his first creation ; for though he was made good , yet was he changeably good ( as hath beene said before ) but those that are in Christ , are absolutely good , and vnmoueable , euen as the strongest mountaines that cannot be stirred . Thirdly , wee haue Christ by his passion to deliuer vs from condemnation : Euen as in the sacrifice vnder the Law , the blood of the innocent beast was shed for him that had sinned , who worthily by sinne deserued to dye himselfe ; so we by the shedding of Christs blood that immaculate Lambe , are purged from the guilt of all our sinnes ( for by his stripes we are healed ) and by suffering in his flesh hee hath prepared a ready way for vs to heauen , hauing rendred in the same most perfect obedience for vs , and by his death fully satisfied his Father for our sinnes , and through the remission thereof obtayned righteousnesse , and by righteousnesse the grace and fauour of God , and by grace euerlasting life , that wee may boldly present our selues before the throne of God. But here obserue the wonderfull wisedome of God , in the worke of our redemption , prouiding such remedy , which none could haue deuised but God alone : for what else is death but the power of the Diuell , and the vtter euersion of all the world ? Now to make the death of Christ as an antidote against the death of man , and the very meanes to vanquish Diuell and Hell , as also the high way to heauen and happinesse it selfe , what was it else but the excellent vertue , and admirable wisedome of him alone , who calleth all things that are not , as though they were , bringing light out of darknesse , good out of euill , and death out of life ? And surely , if all men and Angels should haue conspired together in study and deuise to wish a plague to haue fallen vpon Diuell and Death it selfe , they could not haue determined such another course , to wit , that their glory should be their shame , their power should be their plague , and their kingdom of pride their vtter confusion . What could the Prophet Dauid in all the hottest zeale he boare to God , wish more against the wretched reprobates , so traiterous to Christ his sonne , and to his Gospell , then to pray that their dainty tables might be as snares to take themselues withall , and that their great prosperitie might be their greatest ruine . Euen thus hath Christ ouercome the Diuell and Death : and albeit they still doe warre against the Church , yet their strength is so weakened , and their power so abated , that they cannot hurt it . And where the Apostle saith , that by death Christ ouercame him that had the power of death , it is clearely manifest what manner of death our Sauiour Christ sustayned , euen that ouer which the Diuell had his power : the same death which is the reward of sinne , by bearing it he ouercame it , and hee conquered no more then hee submitted himselfe vnto : for by death hee ouercame death , If hee suffered no more but a bodily death , hee ouercame also but a bodily death , and so though wee all rise againe , yet should wee arise in the condemnation of the sinne of our soules : or if hee haue ouercome death and the power of it , both in our bodies and soules , then Christ hath suffered the paines of it both in body and soule , that wee might rise againe from the bands of death , and liue with him for euer : for hee hath broken the force of it no further then hee hath felt the sting of it himselfe . Therefore let vs beleeue , that Christ , both body and soule was made a sacrifice for our sinnes : for so hee said himselfe , My soule is exceeding sorrowfull euen vnto death . And Marke saith , Hee beganne to be astonished with his griefe , and was ouerwhelmed with his sorrow . And S. Luke declareth that in his Agonie , his sweate was as droppes of bloud , distilling from his face , and that God sent an Angell from heauen to comfort him . And can wee thinke that all this was for the feare of bodily death , which many of Gods children ( yea , many wicked men ) haue desperately despised ? Did the Apostles sing in Prison , and went away reioycing being whipped and scourged ? Did Paul glory in so many tribulations which hee reckoneth vp , and should our Sauiour Christ in the like paine with a fainting heart cry out , My God , my God , why hast thou forsaken me ? No , no , if could not be ( saith a godly man ) but that which hath made Christ to tremble , would haue torne his Apostles and dearest Saints a sunder ▪ that which made him to sweat blood so plentifully , would haue made all other creatures to haue sunke to the bottome of hell most sodainly : and that which forced him to cry , would haue held both men and Angels in euerlasting woe , and hellish howlings without all end . Which comfortable poynt serueth to confute the hereticall doctrine of all such which say , that the soule of Christ suffred nothing but only for the bodies sake , as our soules suffer when our bodies are weake , sicke , or a dying . But how then should wee be saued from the death of sinne and condemnation ? Doe they know that hee bore our sinnes in his body , and submitted himselfe to the death of the Crosse , and that by the wounds of his stripes wee are healed ? And did our sinnes deserue onely a bodily death , and not a spirituall also , which is the wrath of God holding body and soule in the euerlasting fire of hell ? This also maketh for the exceeding comfort of Gods elect , to know the bottomlesse loue of Christ beyond all knowledge indeed ; who was accursed for our sakes , and suffered for vs not onely the torments of his body , but the anguish and horrour of his soule , and the wrath of his Father , which wounded his flesh and spirit vnto death , and would haue held him in that condemnation for euer , if hee had beene no stronger then wee that had deserued it : But being also the Sonne of God ( in whom the fulnesse of the God-head dwelleth bodily ) the eternall spirit that was with him , did loose the chaines of Sathan , Death , and Hell , and so hee mightily arose from the power of the Diuell , of which it was impossible hee should be holden , and hath left those his enemies , euen Diuell , Death , and Hell , in ignominie and darknesse , and hath abolished them for euer and euer , not to hurt vs any more . As a Bee ( saith one ) stinging a dead body takes no hurt , but stinging a liue body many times looseth both sting and life together : in like manner , Death so long as it stung mortall men onely ( which were dead in sinne ) was neuer a whit the worse ; but when it went about to sting Christ ( which is life it selfe ) by and by it lost both sting and strength . Hee that felleth a tree vpon which the Sunne shineth , may well cut the tree , but cannot hurt the Sunne . Hee that poureth water vpon iron ( which is red hot ) may well quench the heate , but he cannot hurt the iron , but rather makes it harder : so Christ the Sunne of righteousnesse did driue away the shadow of death , and as glowing iron hee was too hot and hard a morsell for Death to digest . As the while Adam did eate any other fruit ( which God gaue him leaue to eate , ) hee was nourished by it ; but when hee had tasted of the forbidden tree , hee perished : euen so , Death had leaue to deuoure any other man ( Christ onely excepted , ) but when it went about to destroy Christ , then it was destroyed it selfe . Death indeed did taste of Christ , but could not swallow him vp nor digest him . Contrariwise Christ as soone as euer hee had but a little tasted of death , eft-soones he did deuoure it , and swallow it vp in victory . Death , as a rauenous beast deuouring all men , snatched at our Sauiour Christ , but hauing caught him , could not hold him in her iawes ; but perceiuing the worthinesse of the prey ( trembling for feare ) let him goe free : for although Death seemed to swallow him ( when hee was dead ) yet finding him farre from the infection of sinne , shee could not retaine him in her house . As the life of Christ is the life of life ; so the death of Christ is the death of death . Long before his death hee challenged Death , and threatned his death ; O Death , I will be thy death : and after his death he scorned Death as a Drone without a sting . It is reported that the Dragon killeth the Elephant , yet so as the Elephant falling downe killeth the Dragon with him . As an Elephant ( as the story saith ) killed Eleazar , yet so as Eleazar falling downe killed the Elephant with him : So the Diuell and Death by killing Christ were killed themselues . The Elephant liued not after he had killed the Dragon , nor Eleazar after he had slaine the Elephant . But Christ liued and doth foreuer liue after the full destruction of the diuell and death . Though Christ in his graue was neuer like to rise againe : yet he died not , but mortalitie died in him , and immortalitie so liued in his person , that ( euen in his sepulchre ) he did most liue when hee seemed most to be dead : as the Lawrill it greenest in the foulest winter ; and the Lime is hottest in the coldest water ; and the Glow-worme lightest when the night is darkest . Christ by Death was wounded , but his enemies and ours , Death and Diuell vtterly spoyled ; his buckler ( which was his god-head ) was whole and vntouched . So that his death was no death indeede , but an exaltation vnto greater glory . He was led ( saith Esay ) as a sheepe before the Shearer : Shorne he was ( saith one ) by Death , but not for euer depriued of life . But as a Lambe is much more nimble and liuely by shearing : so this shearing by Death , was a kinde of quickning to Christ . Christ is that louing Rahel which dieth her selfe that her Son may liue . He is that painefull Adam , who by the sweate of his browes hath earned for vs the bread of life : He is that iust Noah which shutting vp himselfe in his Arke ( as a Sepulchre ) saueth all that come to him aliue : He is that tender Pellican , which wounding his owne brest , doth with his blood restore his faithfull broode to life . And as honie being found in a dead Lion was the sustenance of Sampson : So Christs gall is our honie , and his bitter Death , by reason of his righteousnesse , is the sweete life of all beleeuers . Now the remembrance of Christ crucified , must serue to crucifie sin : for then Christ doth sleepe in thee when thou forgettest his passion , and the readiest way and directest path to goe to heauen is to swimme through the riuer of Christs blood , the drops whereof ( rayning from the cloudes of his mercy ) commonly quench the fiery flames of Gods burning wrath which cannot be extinguished by the vertuous water of any mans merit . It is the oyle of grace which must purge our defiled hearts . It is the dew of heauen which will make vs flourish . Christs death alone therefore is the welspring of our saluation . Oh loue this good thing in which all good things are , & it is enough for thee . Where is safe and stedfast rest and assurednesse for the weake and wounded soule , but in the wounds of our Sauiour Christ ? and so much the surer I dwell therein , as he is mightier to saue me . The world rageth , the body burdeneth , the Diuell ( like a deuouring Lyon ) roareth : yet the faithfull fall not , because they are builded vpon Christ the rocke . I haue sinned a grieuous sinne , my conscience is troubled , but it is not distressed , because I remember the wounds of my Iesus . Our safe sanctuarie in all distresse , is Iesus Christ : who wholly gaue himselfe , and spent his soule in suffering for our sinnes , still remaining our Aduocate to his Father ; and crying alwayes vnto vs to come to him for rest . In the caue of this rocke wee may safely hide our selues ; his death is the secret den for our deliuerance from eternall death and hell . Vnder the wings of this Hen may the poore and naked chickens hide themselues , & be sure and safe from all hellish Kites . There is nothing so soueraigne a remedie against the stinging of that infernall serpent , as to fasten the eye of our faith vpon Iesus Christ heaued vp and exalted vpon the Crosse . The venemous by tings of those hellish spirits of damnation , cannot once annoy vs , if wee fully repose our trust in Christ alone that was crucified . His Crosse and passion is the triumphant ensigne of victorie to all the true Israelites of God. He hath fought the fight , and got the conquest for vs , that being deliuered from our enemies , wee may serue him without feare , in holinesse and righteousnesse all the dayes of our life . Faith sheweth to Christian Souldiers the blood of Christ , to whet them on in their spirituall warfare , to win the field , as the blood of Grapes and Mulberries ( shewed to the Elephants in warre ) prouoke them to fight . For Christians ( indeede ) ouercome through the blood of the Lambe . By the righteousnesse of Christ alone ( apprehended by faith ) we are reconciled vnto God ; hee hath paid our debts by suffering Death , and satisfying the Law , who is the end of the Law and the Prophets . But they that giue neuer so little to their owne deseruings ( in the worke of their redemption ) doe wrongfully keepe to themselues the praise of grace , passing by them : as if a wall should say it bringeth forth light , when it receiueth it through a window . We are of our selues , but diuels and sathans , euen aduersaries to God ; enemies to his Lawes , and foes of all vertues : neither is there any other difference betwixt vs and them , but the onely pittie and gracious fauour of God our Father . The grace of Christ must be our onely cloathing before the iudgement seate of God : for there is nothing in vs that can please and content him , but onely his goodnesse in Christ that he hath put within vs. Much it is ( I grant ) which wickednesse hath deserued : yet farre much more it is which the loue of my redeemer challengeth . For though great be mine vnrighteousnesse : yet is the righteousnesse of my redeemer greater . Because how much God is better then man ; by so much is my wickednesse inferiour to his goodnesse , both in qualitie and quantitie . For what hath man committed which the Sonne of God , made man , hath not redeemed ? Surely had wee the knowledge and power of the holy Angels ; yet could our amends be nothing correspondent to thy mercy and goodnesse : and were all our members conuerted into tongues , yet could we neuer extoll thee sufficiently . All our strength is in humilitie , the humble man is an vnmoueable rocke built vpon Christ . There is none so hard to be healed , as hee that thinketh himselfe to be whole : such a one careth not for the Physitian , nor keeping of good diet . Men commonly ioyne with their equals in riches , dignity , and greatnesse . But God ( which is the soueraigne maiestie and height it selfe ) consorts himselfe with none but those that be poore and meeke . It is best therefore before our God to confesse our selues banckrupts , and ( as the prouerbe is ) to lay the keyes vnder the dore , forsaking all when it commeth to satisfie God. In this we should resemble the couetous men , who alwaies thinke themselues poore what riches so euer they haue ) because they still more regard what they desire , then what they haue . God pardoneth where he loueth , and he is mercifull where he hath iust cause to hate : so that he is mercifull and hateth not , he pardoneth and loueth where he findeth a fault , and seeth who hath neede of compassion , that both he and we may be knowne ; hee by his mercy , we by our desart , that to him might all praise be giuen ; and we ( when we would reioyce ) might reioyce onely in the Lord. If I wholly owe my selfe to my God for my first making , what shall I then further giue him , for my reforming and new making after I was marred with sinne ? In the first he gaue me to my selfe ; in the second himselfe to me ; and giuing himselfe to me , he restored me againe to my selfe : therefore both giuen and restored , I owe my selfe to God for my selfe , and shall be indebted still . What therefore shall I render to the Lord for himselfe ? For although I should giue my selfe a thousand times , what am I to God that redeemed mee , and wholly gaue himselfe for my sinnes and saluation . Christs power is made perfect in our weakenesse , for where the flesh carrieth a confidence in it selfe , there is no roome for the spirit of God , for the spirit onely helpeth those that be infirme , & Christ is a Physitian to those that be sicke . As all waters come from the sea ( as from the well-head ) and returne thither againe , boyling out of the vaines of the earth : so God sending out the streames of his law into our hearts , it must ( euen from the very bottome of of our hearts ) returne to him againe : for wee haue nothing , but what we haue receiued . Christ is all things to vs that haue nothing : he is our bread being hungry ; our drinke being thirstie ; our light being blinde ; our health being sicke : the life of our desires , the heauen of our mindes : a guide to our wandring steppes ; our succour in necessitie ; all in all things to be beleeuers . As life is conueied from the heart through the vaines to all the vitall parts : so is saluation from the Father through Christ to all his liuing members . As out of Eden went a riuer to water the garden , which being deriued into foure heads , compassed the whole world : so out of heauen flowed the streame of Gods mercie , in and through our Sauiour Christ , whose graces ( deriued diuersely ) cause all the earth to be filled with his glorie . Christ is a mutuall helpe to the Father and to vs. He is a hand to the Father , by which he reacheth vs , and a hand to vs by which we reach him . The Fathers mouth by which he speaketh to vs , and our mouth to the Father by which we speake to him . Our God is a consuming fire ( without Christ our vaile ) wee cannot endure him . For what is our miserie but to meete with his maiestie , except it be onely in the temple of mercie ? which mercies seate & all is Christ . As then our words are messengers of our mindes , and semblance of our soules , to parley with our friends : so is Christ the Sonne of God , the image of the Father , and mouth to instruct his dearest Saints : and not onely a mouth to speake by , but an eye to see by , and the foote-way to goe by Christ is the life of the world , and the heire of all things ; without whom I can possesse nothing that is good , either in grace or glory . Hee is the true Salt Eliza threw in to sweeten the bitter waters of Iericho . Hee hath healed this water ? Death shall no more come thereof to men , nor barrennesse to the ground . And for the Law , it now leadeth vs out of our tents ( as Moses brought the people to trembling Sinai . ) It bringeth vs from rest and quietnesse , and haileth vs before the iudgement seate of God to receiue his wrath and sentence of condemnation for our sinnes . Then wee are affraid ( with the poore Israelites ) and cry , let not the Lord speake vnto vs , least we die ; but speake thou O Moses as a mediatour , speake thou O Christ . When we flie to Christ , Moses and his law vanisheth away ; so that his Sepulchre can no where be found . So that Sinne and Death can hurt vs no more : for Christ is Lord ouer the Law , Sinne , and Death , to all beleeuers . Moses must giue place to Christ : Death and Sinne can haue no roome ; but grace , ioy , righteousnesse , life , faith , and peace must haue place with all true happinesse and heauenly rest . The Law now cannot condemne , nor saue ; it restraineth vs from sinning , as the bonds and chaines the Lion and Beare from tearing and deuouring . The Law is the Hammer of Death , the thundring of Hell , and lightning of Gods wrath , that beateth to powder the obstinate and senselesse Hypocrites , and hard-harted reprobates . This is the true vse of the Law ( by fearefull tempests , and sound of a Trumpet , as in Synai ) to terrifie ; and by thunder to beate downe and rent in peeces that cruell monster of mans righteousnesse . The Schoole-maister chastiseth his Schollers ; not to hurt them , but to reforme them . The rod is sharpe , but correction is necessarie ; and the heart of the correctour louing . The Physitian giueth a bitter potion to his patient to cure him : the bitternesse is not to be imputed to the Physitian , but to the medicine and maladie . The Law condemneth the faithfull to death no more , but teacheth and instructeth them in their duetie , exhorteth and reproueth them , and procureth them by all meanes to goe to the Schoole of Christ . The Law and Christ are as the Physitian and Surgean , comming to a sicke man to heale him . The Surgean openeth the veine , and taketh away the corrupt blood ; not to kill him , but to recouer him to his health . The Law peirceth our impostumes and corruptions of sinne , and Christ healeth the wound . But to seeke to be iustified by the Law , is , as if one hauing the Falling-sicknesse would ioyne to it the Pestilence for his recouery . Or as if a Leper should come to one that had the leprosie to heale him : or as one begger to another to enrich them . So that they that seeke to be righteous by the Law , are twise more vnrighteous , weake and beggerly . If a man now could fulfill all the Law of God , yet could he not be saued , because he was borne corrupt , and could not possibly pay for that was past , and in performing the Law afterward , he should doe nothing but his duetie : but this is our comfort , that the Lord seeing our weakenesse hath ( in his loue ) passed by it , and seeing our thoughts alwaies to be euill , taketh no accompt , or reckoning of vs ; but we ( resembling the Image of his Sonne ) the Lord reckoneth with him , and striketh off our debts , in setting them on his score ; who hath paid the Lord his full due , euen to the vtmost farthing , being in his birth cleane , in his life holy , and in his death obedient . We therefore that haue no goodnesse of our owne , haue iust cause highly to extoll the goodnesse of God , freely giuen to vs in Iesus Christ . For the trusting to our owne merites , is the reioycing of Sathan , the serpent that would sting vs. But the fastening of the firme Anchor of our hope , vpon Christ alone , is his ouerthrow and baine . For as the Apostle exulteth , If God be on our side , who will be against vs. This is the onely victorie that ouercommeth the world , euen our faith fixed on Christ . This is the sling of Dauid to throw that mightie Goliah to the ground ; yea , euen the weapon that slayeth him . Neither the Law then , nor merits of men , nor any other meanes whatsoeuer , but onely the deserts of Christ , take place in the worke of our redemption . The death and passion of Iesus Christ is a soueraigne medicine against all diseases of soule and body ; the remembrance whereof doth much mitigate the feare and horrour of death : for hee that beleeueth in this crucified Sauiour , is already passed from death to life . By his vniust condemnation ( which we onely haue deserued , we are deliuered and absolued at the iudgement seate of God : and by the death which he suffered , wee haue life , and our death is abolished . Christ suffered for our sinnes , the iust for the vniust : he hath borne our sinnes , and God hath laid our sorrowes vpon him ; and by his stripes wee are healed . He hath died for vs , that wee might liue no more to our selues , but to him which died for vs ; which we must doe by faith ? For faith presenteth Christ before our eyes . It seeketh him out as a mighty Sampson , which breaketh the gates of his enemies , and carrieth them away vpon his shoulders , who killed and destroyed more by his death then by his life . So that Christ alone being crucified did conquer the Diuell , being nailed to the crosse , he cancelled the enditement of the law , laid against vs ; and by dying he slaue Death and Sinne with their owne swords ( as Dauid did Goliah , ) and broke the Serpents head . Hee opened the Sepulchre , and gaue life vnto the dead ; yea , he entred into the house of Death , and Hell , and ( like a strong armed man ) bereaued them of their forces . No sooner was Ionah cast into the Sea , but the tempest ceased ; no sooner was the paschall Lambe slaine , but the Israelites were deliuered : no sooner was the high-Priests dead , but all banished men returned home into their country . What was this but a figure of Christ ? by whose Death we haue all returne into our country , and deliuerance from all danger and destruction . Who would not lay his burden vpon him , that so desireth to giue him ease . God would not haue the sinner to die , and be damned , but to liue , and be saued . Haue wee had so many experiments of his loue , and should wee now doubt thereof ? Is the Iudge become our Aduocate , and shall wee feare to goe forward to the throne of grace ? One deepe calleth another , and what is that ( saith one ; ) There is a depth of mans miserie , now at the gates of death , and there is a depth of Gods mercie , which is ready to heare and helpe all that call vpon him . Now miserie calleth vpon mercie : wee may cry , Helpe Lord , for besides him there is none to helpe . It is not the peeces and patches of our owne deserts , that can make vs a garment to couer our nakednesse and sinne : but it is the Scarlet-roabe that tooke so deepe a double dye in the bloud of Christ , that must now alone stand vs all in stead . CHAP. III. The faithfull onely , and such as are vnited to Christ , are redeemed from death , and restored to euerlasting life : with the singular priuiledges and effects thereof . NOW as the benefit of our Redemption section 1 by Christ is great and vnspeakable , performed onely by Christ himselfe , and his onely meanes ; so none but his members are partakers thereof . Hee is the head , the Church is his body , and euery faithfull man is a member for his part . And as there is no life in the body , but as it is vnited to the head , nor any motion in the members , being separated from the body : So in Christ our head , consisteth our life , as we are true members of his body the Church , vnited to him by a true and liuely Faith , and so quickned by his Spirit , and knit and ioyned one to another ( in a holy fellowship and communion ) by the bond of loue . Christ is the Vine , and the faithfull his branches , without him they can doe nothing : as they are of this tree , they are fruitfull ; but broken off they are barren , and liue no more , but dye and wither away : By his life alone wee liue , and without his death we are but dead and damned for euer . Therefore wee must know and learne our true vnion section 2 with Christ , and try our selues whether wee be members of that body whereof hee is head . For none ( I say ) are redeemed from death , and freed from condemnation , but those alone that are in Christ ; whom they cannot possibly apprehend but by a true and liuely Faith , which is the spirituall hand to lay hold on Christs merits to eternall life . Hereby we are interessed in all that eyther God hath promised , or Christ hath performed : hence haue we from God , both forgiuenesse of sinnes , and assurance of his fauour . This is the ground of our happinesse and glory : hence of enemies wee become more then friends , euen the sonnes of God , that may challenge not onely prouision and safe protection on earth , but an euerlasting possession and inheritance in heauen . The apprehension of Christs all-sufficient satisfaction by a true and a liuely Faith , maketh it our owne , and vpon our satisfaction wee haue remission , vpon remission followeth reconciliation , vpon our reconciliation the peace of God which passeth all vnderstanding . When therefore our conscience ( like a sterne and sturdy Serjeant ) shall catch vs ( as it were ) by the throat , and arrest vs for Gods debt , our Plea must be , it hath beene paid , and so bring forth that bloudy acquittance sealed vs from heauen , vpon our true and assured Faith. So shall the cruell looke of our Conscience be changed into friendly smiles , and that rough and violent hand ( ready to dragge vs downe to hell ) shall euen louingly embrace vs , and fight for our righteous Crowne . Oh heauenly peace , and more then peace , whereby alone we are in league with our selues , and God with vs. section 3 Gods Spirit sheweth vs our pouerty , and where to buy Gold , that shall cost vs nothing . It sheweth vs our wretchednesse , that haue nothing but ragges to put on , and withall the wardrobe of Christs righteousnesse , where we shall haue garments fit for Gods Saints . It sheweth vs our Apostacie , how wee haue fallen , and by our fall haue euen broken our necke ; and sends vs to Christ our Physitian , who is onely good at such a desperate disease . It sheweth vs our debt , and our Serjeant the Diuell to arrest vs : and then sends vs to the Lord-Treasurer of heauen , in whose hands are sufficient to discharge whatsoeuer wee owe. Gods Children then must be knit vnto Christ the Son section 4 of God : they liue in his life , and stand in his strength , whose right hand hath made all things , and whose yeares endure for euermore : who is heyre of all things , and shall shew vs his glory and immortalitie when all these creatures shall haue a change . There is no saluation nor sanctification for vs vnder heauen , but as our nature is really vnited to the person of Christ the Sonne of God , who hath sanctified and sacrificed himselfe for vs. Euen as our hands , armes , and other parts are not nourished but onely by the meate receiued of the head : so our spirituall meate of life and righteousnesse , can no where else be deriued to vs , but from Christ our head . And as the veynes are meanes by which nourishment is conueyed to euery part : so Faith is the instrument by which we receiue from Christ all that is healthfull for our soules . And as by ioynts and sinewes our members are really knit and made a compleat body vnto the head : so , really , truely , and indeed , by one Spirit wee be knit vnto Christ , and substantially made one with him , as our naturall members are made one with our head . This though wee cannot conceiue , yet wee are bound section 5 to beleeue . Wee now beleeue in the Lord our God , and yet wee know not his countenance : wee beleeue and apprehend by hope his glory , yet neyther eye can see it , no , nor heart conceiue it : wee beleeue the resurrection of the dead , yet wee cannot vnderstand such excellent wisdome , how our life should be renewed in the dissolued bones and scattered ashes : Euen so wee beleeue that Christ and wee are one , hee of vs , and wee of him ; hee the head , wee the body , really , substantially , and truely knit together , but not by ioynts and sinewes ( for that vniting we know ) but by his Spirit , which all his Children haue ; and this coniunction indeed can wee neuer fully comprehend , till wee know God as hee is , and his holy Spirit which hath wrought this blessing . The diuine nature vnited to the manhood of Christ , hath giuen the participation of his office to him as man , that as God is Mediator , so is man , as God hath deserued saluation , so hath man ; and that hee as man shall iudge the quicke and the dead ; not that hee shall iudge by his manhood , but Christ man , shall iudge the world . This Christ is not onely God with vs in nature , but in person ; for the reprobate are of the same nature with him , and he with them , yet is he not God with them , but against them . But wee ( as the Apostle speaketh ) are flesh of his flesh , and bone of his bones : euen as a man and wife , which are not onely one in nature , but in person , by speciall couenant ; so are wee one with Christ by couenant of grace , and being one with him , wee are also one with the Trinitie . I pray thee O Father ( saith Christ ) as I am one with thee , so these may be one with vs both , which bringeth great comfort to Gods Elect , that through Christ haue the whole God-head reconciled vnto them and dwelling in them . section 7 And as Christ is our person and Sauiour , so his righteousnesse is ours , since we haue him whose it is ; and this maintaineth Gods iustice to punish Christ in our person , and to iustifie vs in his , in respect hee is in vs , and wee in him ; and so doth hee neyther punish the innocent , nor iustifie the offender . And in this respect , when wee know that Christ is truely ours , that God giueth life , and this life is in the Sonne , and this Sonne is in vs ; it followeth , that wee are not saued by his righteousnesse , but by our owne , his person being made one person with vs. By regeneration wee are made partakers of his diuine nature , and flesh , that is , our nature is renewed and sanctified , and is made another flesh , to wit , the flesh of Christ . For as the Sonne of God was so made man , that by nature hee was made like vnto vs in all things ( sinne onely excepted ) so likewise are Christians regenerate by his Spirit , cleansed from sinne in his bloud , that they being the body , may not be vnlike the head : but as the true husband and wife , may both be but one flesh , and of like nature and condition . Christ washeth his Children ( whom he will ioyne and section 8 couple to himselfe ) from their sinnes : first , by his bloudshed vpon the Crosse , hauing vndoubtedly obtayned of his Father remission and forgiuenesse of the same . Sanctifying them vnto himselfe , by imputing vnto them and communicating with them his owne righteousnesse and holinesse . Secondly , by the washing of the new birth , hee sanctifieth them , with reall and true holinesse , making them holy indeed . As for reliques of sin remaining , partly hee doth not impute them , and partly taketh away daily more and more , till at length they be presented ( as his glorious Spouse ) in the kingdome of heauen , without spot and wrinckle . And as Adam acknowledged , and tooke no other to be his wife , then her that was taken and made of his owne ribbe : no more doth Christ receiue any other to be of his Church , but those that are taken out of his side vpon the Crosse , that is , who are washed from their sinnes in his bloud , who are made new and regenerate by his Spirit . By order of nature , regeneration and renewing of the heart is first begunne in man by the holy Ghost , before hee can haue a true and liuely faith , which after is more and more perfected by the encrease of the Spirit : for what power hath a dead man to doe the workes of life ? but truely to beleeue in Christ is a worke of life . The whole person of the Sonne of God tooke into the section 9 vnitie of himselfe whole man , that is to say , the whole humane nature ▪ not flesh alone , nor the soule alone , but both together ▪ Therefore when Christ is vnited to euery faithfull man , the whole is vnited to the whole ; whole Christ to the whole faithfull man. So that Christ is not the head and Sauiour to the Church , according to his diuine nature alone , nor onely according to his humane soule and body : but whole Christ , in his God-head , in his soule , and in his flesh , is our head and Sauiour . Neyther is the soule alone of the faithfull , or the body alone saued by Christ , but both together , that is to say , the whole faithfull man. And no man is made partaker of saluation , but by the vnion and coniunction which hee hath with Christ . Wherefore in this spirituall vnion , whole Christ is coupled with whole man. A mystery vnspeakable , yet ( I say ) to be beleeued , that God cloathed in the flesh should come downe to man , and become man , that man might be exalted into the highest heauens , and that our nature might be taken into the fellowship of the Deity : that hee ( to whom all Powers in heauen bowe , and thinke it their honour to be seruiceable ) should come downe to be a seruant to his slaues , a ransome for his enemies ; together with our nature taking vp our infirmities and shame , and bearing our sinnes without sinne . God offered peace to man , the holy seekes to the vniust , the Potter to the clay , the King to the traitor . section 10 Christ hauing taken mans nature vpon him , not Angels , and glorifying it with the roabe of his holy Resurrection and Immortalitie , hath exalted the same aboue all Heauens , Angels , and Thrones , and placed it at Gods right hand . And since euery one of the faithfull hath a portion of flesh in the body of Iesus Christ , therefore where a piece of my flesh is ( saith Augustine ) there I trust to raigne , where my flesh is glorified , I know I shall be glorious : and where my flesh doth rule , there I looke to haue dominion : and although I am yet a sinner , yet I doubt not of this participation of grace . Although my sinnes yet doe hinder mee , yet my substance doth require it : and although my offences ( for a time ) doe exclude mee , yet the communion of nature will not repell mee . section 11 As by the flesh of Adam corrupted , Sinne and Death spread ouer all ; so by the flesh of Christ sanctified and vnited to the eternall God-head , Righteousnesse and Life is communicated vnto vs. The flesh of Christ is the Arke , wherein dwelleth all the fulnesse of the God-head corporally ; by that , and from that , are all heauenly good things conueyed vnto vs : It is the instrument of the God-head , yet so onely , being taken and ioyned inseparably into the vnitie of the person . The God-head of Christ is as a fountaine whence all good things ( as Life and Saluation ) doe flow : but his flesh and his humanitie is as it were the channell and conduit-pipe , by which all these good things doe come vnto vs. Which conduit of his flesh vnlesse we apprehend , and be vnited thereunto , wee cannot possibly partake of the waters of Gods graces flowing from the fountaine . By his flesh hee hath prepared a way for vs to heauen , to attaine vnto life , hauing rendred ( in the same ) most perfect obedience vnto God for vs , and by his death fully satisfied for our sinnes , and through the remission thereof giuen righteousnesse , and by righteousnesse the grace and fauour of God , and by grace life , that in assurance we may present our selues before the throne of God. Wee must goe to Iesus Christ that is God , by Iesus section 12 Christ that is man ; by the Word which was made , to the Word which was in the beginning with God ; and by the bread which men eate , vnto the meate which Angels eate . As Iacob came in Esaus garment , to get Isaacks blessing ; and as the high Priest neuer appeared without his holy garments and Ephod , in the Sanctuary of God : so if we will be accepted and receiued of God , wee must not present our selues but in the royall roabes of Christs righteousnesse . Christ in our flesh hath beene raysed from the dead , and in our nature hath ascended into heauen , that faithfull man ( in his person ) might be crowned with glory and honour . Hee hath carryed our flesh into the presence of God his Father , and it is no more possible to take this glory from vs , ( as many as be one with him ) then it is possible to pull away againe his personall humanitie from the person of his God-head . And as no man ascendeth vnto God , and is vnited vnto section 13 him , but by Christ the Mediator , and that by his flesh : so God also doth communicate nothing with vs , but by the same Mediator , and that by his flesh . The reason is , because euen in his flesh our Redemption was wrought , Sinne destroyed , the Diuell vanquished , Death ouercome , and eternall Life obtayned . And although our whole saluation and life doe depend on the fulnesse of the God-head , which is in Christ , yet it is not communicated vnto vs but in the flesh , and by the flesh of Christ . Therefore ( saith Christ ) Except yee shall eate the flesh of the Sonne of man , you shall haue no life in you . Againe , Hee that eateth my flesh dwelleth in mee , and I in him . Now it is all one to say , that Christ is in vs , and that hee abideth in vs , and to say with the Apostle , that Christ dwelleth in our harts by faith . Hee is therefore in vs , and abideth in vs , and is vnited to vs by a liuely Faith. And as wee eate the true and naturall flesh of Christ , so wee are vnited to the true flesh of Christ : but the former is by Faith , therefore the latter also . section 14 Againe , wee are not vnited but to a liuely and quickening flesh ; and this is the end why wee are vnited thereto , that being quickened thereby , wee may liue eternally . But the flesh of Christ is not a quickening flesh of it selfe , but so far forth as it was taken of the Son of God into the vnitie of the person . Our soule is ioyned to the soule of Christ , and our naturall flesh with the flesh of Christ , and therefore like vnto ours in all things ( sinne only excepted ) which teacheth vs to fasten the eyes of our mindes immediately , and first of all vpon the humane flesh of Christ , as it were vpon the vayle , by which the entrance was into the most holy place , where the glory of God most clearly shined ; and then after that to enter into the Sanctuary it selfe to behold his Deity . section 15 Furthermore , as Christ by the communication of his Spirit vniteth himselfe vnto vs ; so we by Faith are ioyned to him . For the first : By this wee know ( saith S. Iohn ) that Christ is in vs , euen by the Spirit which hee hath giuen vs. Hee that hath not the Spirit of Christ ( saith S. Paul ) hee is none of his . For the second , ( saith the same Apostle ) that Christ dwelleth in our hearts by Faith. Hee that eateth my flesh , and drinketh my blood ( saith Christ ) abideth in me , and I in him : but hee is eaten and drunke by faith , as in the same place , Christ expoundeth . He that beleeueth in me shall neuer thirst . We therefore are vnited to Christ by a liuely faith . The knowledge and apprehension of which vnion with Christ , by a true and liuely faith , not onely ministreth a section 16 true euidence of our right and interest in Iesus Christ : but putteth vs in possession of all his benefits purchased to mankinde . Hence commeth assured remission and forgiuenesse of sinnes , and by a necessary consequence perfect deliuerance from eternall Death , by Christs obedience in Death : and likewise full and perfect possession of eternall life , following his obedience , in fulfilling the Law. For both the parts of that obedience , which was really performed by Christ ; is communicated to vs by imputation , and is truely made ours by the right of this spirituall vnion : seeing while Christ ( how great soeuer hee be ) is made one flesh with vs , and we with him ; and in regard thereof ( by imputation also ) we as the members together with Christ the head , are now crucified , are dead , are buried , are raised from death , haue ascended into heauen , doe sit with him in the highest heauens , are blessed with Christ with all spirituall blessings , and that not onely in hope , but already in Christ our head , wee are reputed for such in heauen with God the Father . Againe , two things necessarily concurre to the iustification section 17 of life . First remission of our sinnes , that we be not found guilty of eternall death : Secondly , the imputation of the righteousnesse of Christ , that we may be thought worthy of eternall life , and neither of these can be without the other ; and both of them we haue of Christ . For the Lord Iesus ( of his grace and fauour towards vs ) maketh that what things soeuer wee doe , by this his inherent righteousnesse communicated vnto vs , to make vs continually fruitfull , both to our selues and others , although they be most imperfect workes , and stained with the corruption of the flesh ; yet hee ( I say ) maketh that they be pleasing and acceptable to God , all our spots and blemishes being couered in the robes of Christs righteousnesse . And as Adams eating of the forbidden tree was imputed to all his posteritie , though they neuer tasted of the fruit with their lippes : So the righteousnesse and obedience of Christ , shall make all faithfull men righteous before God , though they themselues as yet haue tasted no righteousnesse . For God hath made him sinne for vs , that knew no sinne , that wee should be made the righteousnesse of God in him . As therefore Christ was made sinne for vs ; not by infusion of sinne into his person , but by imputation of our sinnes vnto him : so must wee be made righteous before God , not by infusion of righteousnesse into our owne persons ; but by imputation of Christs righteousnesse vnto vs. As the Moone and Starres borrow all their light from the Sunne ; so the Church and euery member of the same , borrow all their righteousnesse from Christ the Sonne of righteousnesse . And as for the sinnes of the faithfull , howsoeuer they section 18 cleaue vnto their bones ; yet if they hate them as hell ( from whence they are , the Diuell working them ) they neede not care for them , being heauy in waight , and many in number : for they haue their hope not in their own person , but in the body of Christ , into which they are grafted , and in which there is no spot , but perfection of righteousnesse , euen before God himselfe . Their sinnes by his meanes are put vnder their feete , and they are rulers ouer them . They are not imputed vnto them , but vnto Christ . The punishment of them is forgiuen vnto the faithfull , but not forgiuen to Christ . Righteousnesse is freely giuen vnto vs , but it was not freely giuen vnto him : he obeyed the law of his Father , euery iot and tittle , that he might fulfill all righteousnesse . He bore the condemnation of hell and death , that he might abolish it . So that in him is life , in him is righteousnesse , in him is immortalitie , and in him is the reconciled good will of God to man. And that excellent wisedome which hath made vs by faith , one with him : the same hath made vs partakers of all his honour and blessed immortalitie . If we be ingrafted into the body of Christ , wee be his , section 19 and he liueth in vs ; his victory ouer all is ours , we see it by faith , and all things are in subiection vnder our feete . The Diuels doe challenge no good by Christ , but disclaime his mercies , person , and all his meanes : Oh what haue wee to doe with thee ? but euery good Christian may claime him as his due , with blessed Paul , and say that Christ is his righteousnesse , wisedome , sanctification , and redemption ; and be bolde to affirme that though his body be in heauen , yet shall I there finde it mine : his diuinity on earth , yet there shall I feele it mine , &c. All is for mee , since Christ is mine . Things present , things to come , Life , Death , the world it selfe , all is ours , and we are Christs . Christ in regard of this our vnion with him , is not ashamed to call vs Brethren , who yet made heauen and earth , section 20 and is an immortall and glorious God , one with his Father to whom all Angels doe obeysance , and the most glorious Princes are but dust and ashes . It was a rare thing in Moses ( being so high in fauour with Pharao ) that hee would vouchsafe to visite his poore brethren ( such slaues and bond-men . ) It was singular loue in Ioseph ( being next to the King in honour and place ) yet not to be ashamed of his Fathers house , being herd-men and sheepe-herds . But this is nothing to the kindenesse of Iesus Christ ( the very shining brightnesse of that most glorious God , and his onely begotten Sonne before all eternitie ) who yet was not ashamed of vs miserable wretched sinners , but of his free grace acknowledged vs that were his very enemies ; in whose person he should suffer a most shamefull and slanderous Death . And is it not ( trow you ) a iust condemnation , if wee wretched men should be ashamed of him , who being the God of glory , was not ashamed of vs ? And as they are naturall brethren which are borne of the same Parents : so all wee are brethren with Christ which are borne of God through the same spirit , by which we cry Abba Father , and exercise our loue one towards another in the vnitie of Christian faith . section 21 Wee wrastle here with sin as though the steppes of our strength were restrained , and looke euen fully vpon death as the Ialour that committeth vs to our graue as a dungeon : how be it euen in this doth the Lord reach forth a most approued cordiall to reuiue the faintnesse of our hearts ; for through the vnion and communion we haue with Christ , the vncleanenesse of our birth is washed away in the sanctification of his nature . Our transgression remoued in his innocencie ; our rebellion discharged in his obedience , and the vtmost farthing paid in his sufferings . And hauing the Image of God ( which we lost in Adam ) not renewed onely , but a fairer and deeper stampe thereof ingrauen and set vpon vs : we may in a Christian resolution challenge at the gates of Hell and Death , that nothing can be charged vpon vs as a debt , and therefore nothing can light vpon vs as a punishment . Wherefore though we mingle here our bread with care , and drinke with weeping , and haue our lodging in the bed of darkenesse and discomfort : it is but to weane vs from the flesh-pots of Egypt , till in the heauenly land of Canaan we haue our hearts desire . section 22 And though our bodies seeme to perish for euer ( in ( in the iudgement of men ) yet still they haue a being in the sight of God , and are members of Christ : For the vnion ( as I haue said ) betweene Christ and the faithfull , is not onely of our soules , but of our bodies also ; all the bodies of the faithfull being vnited to the bodie of Christ . And this is such a coniunction as Death can neuer dissolue . For though it doth breake the knot betweene Man and Wife ; yet cannot it infringe the bond betwixt Christ and the faithfull . As Death did not make a separation betwixt the two natures of Christ , at the time of his suffering , though his soule and body were then farre distant in regard of place ( the one being in heauen , and the other in the graue ) yet were they at that time , and in that case personally vnited vnto his god-head : no more can Death make a diuision betwixt Christ and the faithfull , though there bodies putrifie and rot in their graues ; yet still they remaine true members of his body . And as the Husbandman doth make as great reckoning section 23 of that corne which he hath sowen in his Field , and lieth vnder clods , as hee doth of that which lieth safe in his barne , or garner ; because he assureth himselfe it will come vp againe , and yeelde encrease : So Christ our Sauiour doth as highly esteeme of those bodies which are dead and buried , as of those which remaine aliue , because hee knowes that one day they shall rise againe in honour . Their life is but hid for a time , and will be found out againe : for Christ is able to restore that which nature hath destroyed . And God doth deale herein no otherwise with the bodies of his children , then Goldsmiths with their old peeces of plate long agoe out of fashion ; who cast them in the Furnace , to refine them , and to bring them to a better forme , according to his minde . Therefore let not the wofull condition of our bodies discourage vs any whit , or lessen our hope , being ready to die . For though the graue deuoure them , wormes doe eate section 24 them , fire consume them , or sea swallow them vp : yet being ioyned to Christ in his death and resurrection ( as Christ and Christians are made one indiuisible body , by the bond of Gods spirit ) they can neuer be seuered from him . And although their bodies be ( as it were ) rent from the soule , by the violence of Death ; yet in regard of this coniunction with Christ their head : neither death , nor the graue can separate them from their head . For though our bodie be buried in the earth , yet our head is in heauen . And as one that swimmeth ( though his body diue and sinke vnder the water ) yet his head being aboue the streames , the whole man is sure and safe from perishing . So sure are the faithfull from euerlasting death and destruction ( though their bodies be entrenched and enterred in their graues ) being members of their head Iesus Christ , ascended aloft , aboue the highest heauens ; to whom they are vnited still , by an inseparable bond of his spirit , which death can neuer breake . CHAP. IIII. The combat and conflict of Christians with Sinne , Flesh , Death , Law , and Diuell , with their heauenly conquest and triumph ouer them all , through Iesus Christ . section 1 SVch is the enmitie of the old Serpent ( in the iust , iudgement of God ) set betweene him and Adams seede , that though his head be broken , yet still he will labour to bruise their heele . Like a coward ouercome , he lags behinde for aduantage ; and not daring to shew his face any more in the field , hee dragges in the way , and lieth aloofe ( vpon euery occasion ) to take them in a trappe . Though he cannot preuaile , yet prouoke vs still hee will to fight , and try our manhood : neither can wee otherwise be conquerours , then was Christ our Captaine , and head ; who by dying in the field , recouered life both for himselfe and his Souldiers ; for nothing but Death can end this combat . Our life is a warfare , and that most strange ; for any section 2 other warre may haue an end , either by a conclusion of peace with the enemie , or by flying farre from him , or by ouercomming him in fight . But in this spirituall warre we cannot lawfully make any peace with these our enemies , the Diuell , World , and Flesh , &c. For so it would proue our ouerthrow and destruction ; they being vnto vs so many traitours , and irreconcileable murtherers . It would be worse for vs , then for the silly Sheepe to make peace with the Wolues . Neither yet can we flee , and so get from them : for the Diuell will pursue vs into euery place ( with his whole armies and huge hoasts of his olde tryed and trayned Souldiers to inuade vs : within vs are our corrupt affections , and couetous lusts , as his hirelings . And wheresoeuer we become in this life , these our enemies will finde vs out ; therefore we must fight or be foyled , wee must ouercome , or be conquered . This warre resembles the battels of the Israelites , against the Kings and inhabitants of Canaan , they must destroy them , peace they might not make , or admit them tributaries : yet Gods people were commanded not to feare them , nor to retire into Egypt : therefore of necessitie they must fight to ouercome them . True it is ( considering our owne nature ) that wee haue iust cause to feare so strong and mighty enemies : but as God in old time encouraged Iosuah , that he should not be affraide , in assuring him of his presence so must we manfully stand in this combat , and in Christ ( our true Iosuah and captaine Iesus ) wee shall be more then conquerours . And as the Diuill ( with his armies ) maketh war against all mankinde : so especially he fighteth against Christ the section 3 head , and his faithfull members . The woman with her Son , he seeketh to drowne and ouerwhelme with a flood & sea of temptations : As Sathan tempted Christ when hee was baptised , and filled with the holy Ghost : so will hee still pursue the best Christians which haue receiued of God the greatest graces and gifts . As Theeues rob not beggers , but rich men ; and Pyrats pursue those Ships the most that are of dearest prise : so the Diuell would make a prey of such , especially as are furnished with faith , and other heauenly pearles of greatest value . In any commotion whom doe rebels most indeauour to kill and spoyle , but those especially that are faithfull to their Prince , and will fight for their Country ? Now the Diuell is a rebell in the Lords kingdome : whom then will hee most trouble , but the godly which are Gods faithfull souldiers , to fight his battels against him ? He that will raigne with Christ in heauen , must ouercome the Diuell on earth . The Diuell is a Peripateticke ( saith one ) alwaies walking section 4 and going about , seeking whom he may ensnare , and all is fish that comes to his net . Our hearts being as deepe riuers , and the Diuell being no more able to discerne the thoughts thereof , then the Angler can descry what fish is in the water ( for the secrets of all hearts are onely knowne to God , ) hee baiteth a hooke for vs , and by the going downe of the line , he knoweth we are sped . If he see any couetously giuen , he setteth riches before him ; if any be ambitious , he offereth titles and preferments , &c. He hath manifold nets of temptations , sometimes besetting vs with vaine pleasures and sometimes incirkling vs with inordinate sorrow and care ; now fetching vs in with feare , and anone pricking vs forward with pride and presumption : As he findeth vs affected , so he fitteth his baites , and by our ready and greedy apprehension of his temptations ▪ he effecteth our destruction : And as a cunning Fisher ( knowing how to hold the fish he hath hooked ) he will giue them line and libertie , but yet they shall walke no further then he list , that he may draw them backe againe at his pleasure : as the childe playeth with the bird tyed by the legge , not suffering her to flye but the length of the thread . Therefore the baite that he layeth for vs , being our bane , let vs not come within the length of his line , or within the compasse of his nets . Let Gods word rather be our baite and hooke to catch vs , which being taken , taketh vs , and happy is he that is taken therewith , no to his slaughter with the fish , but to the saluation of his soule with the faithfull . section 5 The Diuell wayeth well our old wants , the course of our cares , the fashion of our affections , and out of the nature of our qualities , worketh his malignities ; like a subtile Souldier trayned vp in the warres ▪ that layeth siege to that place of the wall that is weakest . He obserueth our infirmities , and taketh aduantage of them . As a man when he would strike fire out of a flint marketh which end of it is fittest for the stroake of the Iron , that it may sparkle the sooner ▪ So this subtile Serpent obserueth that affection that leaneth to sinne ; and that he smiteth with his iron of temptation , that a sparke of our consent thereunto being added , the flame of sinne may sooner be kindled , to consume the whole man. Hee seeth euery ones complection , and so accordingly applyeth his temptation . One man is giuen to solace , another to sorrow ; one to feare , another to pride , &c. Let vs therefore be as wise for our saluation , as hee is wily to worke our damnation . Sathan by worldly baites and sleights leadeth many thousand sinners blindefold to perdition , as a Faulken or carryeth his Hawkes quietly on his fist , being hooded , which otherwise he could not so easily doe if they had they se and sight of their eyes . And as Sathan assayleth vs all the dayes of our life ; section 6 so is hee , and will be , most busie at the houre of death : who dealeth ( as Tenants doe when their Leases are ready to expire , then they racke and take all things to the vtmost , they make money of any commoditie , they scrape to themselues by hooke and by crooke whatsoeuer they can ; so fareth it with Sathan . The time of death is the last houre of the world , and then hee playeth reakes , hee ruffleth it apace , as though hee were wood . And no maruell why hee taketh the greatest aduantage at our death : for then hee must ouercome , at that instant , or not at all : then his rage is great , because his time is short . Thus being acquainted with Sathans wylinesse , and watchfulnesse to doe vs hurt ( especially at our latter end ; ) let vs now further display his manner of fight in the field , and his Souldiers and weapons that hee imployeth in this warre against vs. Now the Diuell in his Plea against vs , for our iust condemnation section 7 and death , bringeth in the Law , euen the most righteous Law of God , which man hath transgressed , and by transgression thereof challengeth to hold him in his kingdome . From whence he thus reasoneth against our saluation : Whosoeuer breaketh the Law of God shall dye the death : But euery man hath broken the Law of God : Therefore shall euery man dye the death . And by the vertue of the Law ( saith Sathan ) I will hold him in death . The Law is according to Gods nature , good , holy , and righteous , and therefore the death of man ponounced by the Law is iust , and his condemnation righteous . God the Law-giuer is infinit & eternall , and so his Iustice offended ; therefore his death ( by transgressing ) must be endlesse and euerlasting . God is iust , and cannot deny himselfe : Hee hath said , that if man breake his Law , he should dye the death , and therefore death shall hold him . God is perfect and pure , and therefore the satisfaction must be answerable to his nature . His righteous Law bindes both soule and body to obedience , euen euery mans thoughts , words , and workes : and therefore let euery man performe this , and hee shall liue . section 8 These and many moe are the darts of the Diuel , which hee casteth against our soules to wound vs to death , the least of which assuredly would peirce vs through , were it not that the strength of Iesus Christ rebounds them back , and blunts them . Hee alone is our shield and buckler , our helmet of saluation , our Castle and house of defence : hee couereth vs with his wings , and wee are safe vnder his feathers : his faithfulnesse and his truth shall still preserue vs. For all these dangerous darts and a thousand moe are nothing to his power ; their force is lesse , and their violence weaker then straw or stubble to the furnace . But to hasten the answere : Gods Iustice indeede is section 9 gone out , it cannot be reuersed . Man must keepe his Law , or man must dye eternall death . Whereupon it pleased the onely Sonne of God to become the sonne of man for our sakes , and so as man to satisfie the Law of God for our sinnes , that Gods truth might not be altered . No Angell nor Saint could be our Sauiour in this case , but man who had offended God : Now man of himselfe being too weake to beare this heauy weight , Christ being God , became also man ( as we haue heard ) that so hee might suffer as man , and saue as God. Our Mediator was God and man : Man and God were foes , and therefore being God and man , hee reconciled man to God. And as the first Adam by transgressing brought death vpon all men ; so Christ the second Adam by obaying brought life to all beleeuers . Gods purest Iustice could not exact the thing which he fulfilled not : It required the performance of the Law , this hee accomplished , being the end of the Law and the Prophets . Hee was the substance of all the old Ceremonies , and the very body of all the shadowes of the Law. Hee was circumcised and baptised , and so fulfilled all righteousnesse : hee paid tribute , and was obedient in all things , and was vnder the Law ; so his comming was not to breake the Law , but to fulfill the Law. As it required perfect holinesse in man , so hee was a man without sinne ; conceiued by the holy Ghost , therefore hee was not afraid to say to the faces of his foes , Which of you can rebuke mee of sinne ? Yea , the Iudge himselfe that condemned him washed his hands ( as a witnesse of his cleannesse ) I finde no fault in this iust man. True therefore is the saying of the Apostle , that hee was made sinne for vs , which knew no sinne , that wee might be made the righteousnesse of God through him . He is truely called the Paschall Lambe , most pure and vnspotted , which taketh away the sinnes of the world . To him all the Prophets beare witnesse , that iustly through his name is preached remission of sinne : and that there is no other name vnder heauen by which we can be saued . Thus hee fulfilled the Law for man which had broke section 10 the Law , being man himselfe ▪ His obedience was most perfect : he left nothing vnfulfilled . And as hee kept the Law which man had broken ; so likewise did he beare the punishment which hee deserued . The breach of the Law was the curse of God and eternall death : He therefore became accursed , and sustained death , euen the death of the Crosse accursed of God : and so by death ouercame death , and by his curse brought the blessing of God vpon vs. Hee cancelled the hand-writing that the Diuell had against vs : hee nayled it to his Crosse , and made it void , so that now the faithfull may triumph through Christ , ( Death being swallowed vp in victory , ) they may boldly exclaime and say , O Death , where is thy sting ! O Graue , where is thy victory ! for the sting of Death being Sinne , and the strength of Sin being the Law , and both Sin and Law being abolished through Christ , there is now no condemnation that remaineth : and therefore thankes be to God who hath giuen vs the victory through Iesus Christ : for hee hath taken our sinnes vpon his backe ; hee hath satisfied the Law of God , not for himselfe , but for vs ; hee dyed , that wee might liue ; hee was accursed , that wee might be blessed ; he was buryed and rose againe , that wee might rise from our graues , and liue for euer ; hee descended into hell , that wee might ascend to heauen : his righteousnesse is our righteousnesse , and our sinnes are his ; this exchange did hee make for our sakes . And therefore ( through Faith ) by him wee are reuiued , quickened , and strengthened . All his merits are imputed vnto vs as though they were our owne , and our sinnes are truely his , for which he suffered and satisfied to the vtmost . section 11 Christ Iesus ( I say ) is our onely satisfaction and sacrifice , the fountaine of grace and vertue , the portion of our inheritance , our righteousnesse , wisedome , sanctification , and redemption ; our hope of glory , our doore to heauen ; the way , the truth , and the light ; our attonement vnto God , our Shepheard , Master , Lord , and King. To be short , hee is all in all to vs that are nothing . This our Sauiour Christ hath abrogated the Law , and hath redeemed those that were vnder the Law , and hee himselfe is the end of the Law , and that which the Law could not doe , hee hath accomplished in his person . And therefore O Diuell let Gods people goe , for the Law cannot hold them : And therefore O death resigne thy power , thy sting and strength is nothing , the Law being fulfilled , and Sinne remoued . The seede of the woman hath bruised the Serpents head : Christ hath ledde captiuitie captiue , and giuen gifts vnto men . He hath reconciled ( and made as one ) all things both in heauen and earth . Hee hath quite plucked downe the partition wall , in abrogating ( through his flesh ) the hatred that remayned . There is now neyther Iew nor Gentile , bond nor free , Scythian nor Barbarian , man nor woman , all ( that beleeue ) are one in Christ . Hee hath made the Wolfe to dwell with the Lambe , and the Leopard to lye with the Kid ; he hath made the Calfe , the fat beasts , and the Lyon so tame , that a little childe may lead them ; the Cow , and the Beare , with their young ones , not onely feede but lye together ; the sucking childe doth play vpon the hole of the Aspe ; yea , euen the weaned childe most safely putteth his hand into the hole of the Cockatrice . Christ hath now dissolued the workes of the Diuell , and broken his snares asunder , that all beleeuing sinners might be made righteous through him , wayting for eternall life . He hath opened the eyes of the blinde , and brought the prisoners from the dungeon ; and him that sate in darknesse , hath hee placed in light . To conclude , by his triumph on the Crosse hee destroyed section 12 Sinne , and so was Death in the same victory maimed : For Sinne ( as was said ) is the sting of Death , and when Death had lost his sting , and was conquered in Christs resurrection from death , Sathan also lost his strength and power , which rested vpon them which through sinne were in danger of death . Finally , because Hell onely deuoureth them , which through Sinne and Death are slaues to Sathan ; it followeth , that the other three by Christ being so mightily vanquished , that hell also ( with all the torments thereof ) were vtterly subdued , and the faithfull deliuered . And so ( according to the saying of Zachary ) God hath performed the Oath which hee sware to deliuer vs from our enemies , that wee might serue him without feare , in holinesse and righteousnesse , all the dayes of our life . Now then , all wee which beleeue , are freed from the slauery of Sinne , kingdome of the Diuell , gulfe of Hell , and chaines of Death ; so that henceforth Death is no death to Gods Children ( through Christ ) but great aduantage , and appoynted for a passage to a better life . And therefore though cursed reprobates may tremble at the name of Death and Diuell , ( to whom they are in thraldome , ) yet Gods Children being conquerours through Christ , may well triumph : for now through him , wee haue an entrance made to heauen ; and Death is the very doore of life , a passage out of this world to the Father , a freedome from the prison of this body to goe to Christ : It is a returning to our heauenly Countrey , from which wee were exiled : This is the cause why the godly sigh and sorrow to be loosed , and to be with Christ . section 13 If Sathan therefore charge vs ( as surely hee will ) with the greatnesse of our crimes , then turning to God , let vs pray , that hee will turne away his face from our sinnes , and not looke vpon vs , as wee are in our selues , but in the face of Iesus Christ that redeemed vs from our sinnes . If hee say that our sinnes are more then the sands of the sea , let vs consider that his mercies are more , and most infinite , and looke what sinne can doe against Christ , so much can it doe against me which beleeue in Christ : for I am in him , and hee in mee , and therefore am righteous through Christ , who is a condemning sinne , to condemne thee ( O Sathan ) which art a condemned sinner . If hee say it is absurd , for an vniust and wicked man , to expect the reward of righteousnesse ; let vs answere that Christ is our righteousnesse and redemption , and that we shall neuer be without merits , so long as Christ is not without mercies . But from whence hast thou this hope ? Because I haue a good Lord , an exorable Iudge , and a gracious Aduocate . But thou shalt be swallowed vp of death ? No , my Redeemer liueth , and my head is in heauen , who I am sure will draw mee to him : Christ hath ouercome Death , and opened to mee the gate of Life . O Death thou wouldest haue killed him with the sting of sinne ; but being of no force , thy strength hath failed , and hee being my life is become thy death . And though Death ( like a proud Goliah ) dareth the whole world , to match him with an equall Champion ; and whilest the whole hoast of worldlings shew him their backes for feare , yet the true and humble Christian ( with Faith and resolution in Christ ) dare shew his face and stand to the fight , till hee haue foyled him , and wounded him in the fore-head , ( as Dauid the great Gyant , ) euen the wonted seate of terrour and feare , and trampling him vnder foot , can cut off his head with his owne sword , victoriously triumphing ouer him . A most admirable victory we dye , and are not foyled ; yea , we are conquerours in dying : for we could not ouercome Death if we dyed not . But thou shalt be damned , saith the Diuell ? Sathan , section 14 thou art a false accuser , and no vpright Iudge ; one that art damned thy selfe , and not a condemner of others . But the Law of thy God , accuseth and condemneth thee ? Sathan , Christ hath fulfilled it , and giuen his satisfaction vnto mee ; to him I onely cleaue , who hath fulfilled it , so that I my selfe haue nothing to doe with it : I haue another Law which striketh it downe , euen the Law of libertie , which ( through Christ ) maketh mee free : For my Conscience which henceforth serueth the Law of Grace , is as a glorious Prince to triumph ouer the Law of Wrath. But see how many Legions of Diuels looke for thy soule , as Death for thy body ? I denye it not , and should therefore despayre , but that I haue a strong protector , who hath vanquished their tyrannie and hellish hatred against mee . Yea , but God is vniust if hee bestow eternall life vpon malefactors ? Nay , hee is rather iust in keeping his promise , and I haue long agoe appealed from his Iustice to his Mercy . But thou flatterest thy selfe with vaine hope ? No , the Truth cannot lye to mee , ( Sathan ) and it is thy propertie to deceiue . Oh but thou seest what thou leauest in the world , but what after this life thou shalt inioy thou knowest not ? I tell thee Sathan , these things that are seene are temporall and momentany , but the things ( which as yet I see not , yet hope assuredly to inioy , ) are eternall and pearlesse . Againe , hee doth more then see which firmely beleeueth . But ( alas ! ) thou goest hence laden with euill deedes , and destitute of good ? Yet will I intreat my Christ to vnburden mee of the euill , and to cloath mee with his good . But God heareth not sinners ? I know hee heareth penitent sinners , and for such hee dyed . But thy repentance is too late ? No , it is neuer too late in this life to turne to God , as we truely learne by the theefe vpon the Crosse . But thy Faith is weake and ready to fayle thee ? Yet I will pray to God for the increase and strengthening of it , and then it shall neuer fayle mee . section 15 But how canst thou be perswaded of Gods fauour , who doth thus torment thee with sicknesse ? God doth it in fauour and loue ( Sathan , ) as the good Physitian giueth the bitter Potion , to cure his Patient : and wee see that for the obtayning of bodily health , we are content not onely to admit any loathsome Pils , and vnsauory Receipts , but also ( if neede require ) to spill and spare some part of our bloud : how much more should wee hazard for the recouery of the eternall health and saluation of our soules ? But this cup of teares & tribulations shall be so tempered in measure , by our heauenly Physitian , as that no man shall taste thereof aboue his strength : This dose of Aloes and other bitter ingrediences , ( I meane the very cup of death itselfe ) shall be qualified with heauenly Manna , and sufficient sweetnesse of ioy and consolation . And seeing that God my louing Father tempered this Potion for mee , and Iesus Christ his Sonne hath begunne vnto mee , shall I not drinke it with thankfulnesse and comfort ? But why will hee haue thy death so bitter and sharpe ? It is my Lord who can and will wish me nothing but good ; and why should I ( his poore and vnprofitable seruant ) refuse to suffer that which the Lord of glory , and my blessed Sauiour sustained himselfe ? But it is a miserable thing to die ? No , the death of Gods Saints is precious in the sight of of God , and the ready way to eternall life ; Blessed are the dead which dye in the Lord , for ( so saith the Spirit , ) they shall rest from their labours ? But the death of sinners is damnable ? Yea , but he is no more a sinner that truely repenteth and is pardoned . Let not Sathan tell Gods children what they haue beene , but what they would be : for such we are by imputation , section 16 as we are in affection ; and he is now no sinner , which for the loue he beareth to righteousnesse , would be no sinner . Such as we be in desire and purpose , such wee be in reckoning and accompt with God , who giueth that true desire and holy purpose to none , but to his children , whom he iustifieth . Neither vndoubtedly can the guiltinesse of sinne breake the true peace of conscience , seeing it is the worke of another , who hath commended vs as righteous before God , and saued vs. It must needes be graunted that in our selues we are weaker then that we can resist the least sinne : so farre off is it that we can encounter with the Law , Sinne , Death , Hell , and Diuell , and yet in Iesus Christ we are more then conquerours ouer them all . If Sathan summon thee therefore to answere for thy section 17 debt ; send him straight to Christ thy pledge , and say that the wife is not sueable , but the husband ; therefore enter thy action ( Sathan ) against Christ my husband , and he will answere thee . Who then shall condemne vs , or what Iudge shall daunt vs , sith God hath acquitted vs , and Christ ( that was condemned ) hath iustified vs ? He is our Iudge , that willeth not the death of a sinner : hee is our man of law , that ( to excuse vs ) suffered himselfe to be accused for vs. O gluttenous hell , where is thy defence ! O cruell sinne , where is thy tyrannous power ! O rauening death , where is thy bloody sting ! O roaring Lyon , why doest thou fret and fume ? Christ my law , fighteth against thee O law , and is my libertie : Christ my sinne , against thee O sinne , and is my righteousnesse . Christ warreth against thee O Diuell , and is my Sauiour . Christs Death is against thee O Death , and is my life . Thou diddest desire to paue my way to the burning lake of damned soules ; but contrary to thy will , thou art constrained to lift vp the Ladder whereby I must ascend to euerlasting happinesse and ioy . In our tryals and temptations , we must first search out section 18 the cause , and ascend to God , pleading guilty , and crauing mercy at his hand ? and not so much stand quarrelling with the corruption of our nature , and Sathans malice against vs. For as it were no good wisedome for a man condemned to die , to make any long suite to the Iaylour or hangman , ( for they be but vnder-officers , and can doe nothing of themselues ) but must rather labour to the Iudge himselfe , who can either repriue , or release him : so it is no good pollicie to stand reasoning so long with Sathan in our temptations , who doth all by constraint and restraint vnder God our Lord , in whose onely hands are both the entrance and issues of all afflictions , and Death it selfe . section 19 Whatsoeuer scruple therefore ariseth from our selues , or is inferred of Sathan , from any imperfection that is in vs , it neede not at all dismay vs , because wee saue not our selues , but are saued by him , who is made vnto vs from God wisedome , righteousnes , Sanctification and redemption , that who so glorieth , should glorie in him . Thus we must send Sathan to Christ , who is our aduocate to pleade and defend our cause , which yet is not so much ours , as his owne , because the question is not of our merits , or satisfactions ( which we freely renounce ) but of the merits of his obedience , and of the value of his Death vnto the saluation of the soules of all the faithfull . Thus shall we at once for euer stop the mouth of this our cruell enemie , when refusing to pleade our owne cause , we referre our selues vnto Christ , whom we know to be the wisedome of God , and sufficient to answere what possibly can or shall be obiected against vs. When Dauid comes to fight with Goliah , he casteth away Sauls armour ; all confidence in the world or man is laid aside , and he onely trusteth in God. section 20 Doth the Law indite vs of transgression ? we must make our appeale to the court of Conscience in heauen , and there get a Supersede as to stay the course of Law , and so appeale to the throne of grace : from the Law of feare , to the Law of loue ( as Augustine speaketh . ) Doth the aduersarie vrge our debt ? our answer is , the obligation is cancelled and the booke is crossed ; and the whole sum discharged . Christ hath passed his word , nay , he hath paid all that is due for vs , to the vtmost farthing . Let vs shew him our generall acquittance vnder hand and seale , giuen vs by God himselfe , with whom it is as proper to shew pittie , as mercie to helpe misery . This is my wel beloued Son , in whom I am wel pleased . Here is the creditours owne word , his owne handwriting vnder seale : this is a very good quietus est in Law , it is proclaimed from heauen , and therefore sufficient to comfort poore distressed sinners vpon earth . The house built vpon a rocke was not moued when the stormes beate and the windes blew . Christ is our sure rocke , let vs builde our faith vpon him , and we shall be safe . Men cannot be more sinfull then God is mercifull , if section 21 with penitent hearts they faithfully call vpon him . If wee come to Christ the fountaine of all mercies , there shall we finde God in his mediation , great without quantitie , and good without quality ( as an auncient speaketh . ) When the wandring Sonne had consumed his fathers substance , yet returning sorrowfull , his father receiued him : and though we sometime loose the nature of children ; yet God doth neuer loose the name and nature of a father . To conclude , the Diuell once ouercome , giues a fresh assault againe , he will neuer giue vs ouer , till death end the battell , and then he shall be foyled . As it comes to passe amongst warriours , if the one die in the field and fight , the other getteth the vpper hand . Here is the difference , the faithfull at the last , euer get a finall conquest , & then ascend to heauen as triumphers , & there the Diuell can assaile them no further ; he may compasse the earth , but he cannot enter within the lists of heauen ; he neuer came thither to assaile any since he was first cast out : Death therefore is the day of triumph to the faithfull , ouer all their foes . section 22 The last enemy that shall be destroyed is Death , to shew vs that till Death be commed and gone , an end of enemies will neuer come . When we see so many fall in the field by fight , we perceiue there is no peace to be looked for with this enemie ; but blessed be the dead which die in the Lord , they rest from their labours : as if the Saints neuer rested vntill rest and blessednes and dying in the Lord meete together . Here fraile nature is the field wherein we must be euer toyling , and Death as it entred by Sinne , so is it the end of Sinne : for for feare lest if life had beene prolonged , sinne might haue more increased : the Lord suffered Death to enter into the world , that Sinne might cease ; and to preuent that nature might not end in Death , God hath set downe a day , when all shall rise againe ; so that Death in the end doth extinguish Sinne , endeth our warfare , and maketh our nature durable . CHAP. V. The faithfull redeemed by Christ , are still subiect to corporall Death , and all other crosses of this life ; yet being sanctified vnto them , they are furtherances and helpes to a blessed life . section 1 NEither yet are Gods elect so redeemed from Death , as that they shall not taste thereof at all ; for though Christ hath drunke the dregs of that cup ; yet euery one must haue his draught . It was enacted of old ( as we heard ) that all men must die , that all must goe to deaths prison , without bale or maine-prise . No remedy can begot , no dispensation purchased : Death must giue vs all our last purgation ; But his strength and sting is gone , there is our comfort : Death now is but a Physition to cure our maladies , and all Deaths factours ( as crosses and afflictions ) shall but further and fit vs to a better life . And why should this poynt seeme so strange , and so section 2 mightily moue and amaze so many millions of men as it doth , that mortalitie and death , crosses and all calamities in this world , are common to good men , as well as to bad ; to the dearest Saints of God , as to the vilest sinners ? for besides the common guilt of sinne ( which is cause sufficient ) what thing in this world , haue they not common with other men , with whom they haue a communitie of flesh and blood ? Barrennesse and penurie , dearth and famine , drougth and deluge , warres and hostilitie , shipwracke and sinking , dolours and diseases , with all other miseries and maladies in this world doe betide them ? yea , many times here , they shall weepe , when the wicked laugh , till hereafter that their sorrowes be turned into ioy , and their teares wiped away . Herein is the patience of the Saints , the tryall of their faith , and exercise of their hope seene and approued of God. Christ indeede hath altered the nature of the first Death section 3 to the faithfull , but not taken it quite away : first it was ordeined as a punishment for sinne ; now it is made a passage into heauen ; then it was inflicted as a curse , now Christ hath turned it to a blessing . It did at the first depriue men of good , but now it putteth them in possession of eternall happinesse . Iacob ( not long before his death ) pronounced this as a curse from the Lord , vpon the tribes of Simeon and Leui , for their crueltie against the Shichemites , that they should be diuided in Iacob , and scattered in Israel : yet when the children of Leui shewed their zeale and obedience , in killing the Idolaters , at ( Moses commandement , the Lord turned this curse into a blessing . This scattering was a furtherance vnto them , to make them more fit to teach the people in euery citie , and so to receiue the Tithes of euery Tribe . So at the first the Lord threatned death , as the punishment of sinne , but ( by faith in Christ ) it is made the end of sinne , and the beginning of glory . He that could at the first bring light out of darknes , could after bring a blessing out of a curse . If Physitians ( by their art ) can extract an Antidote , or preseruatiue against poyson , out of poyson it selfe ; why may not God by his infinite wisedome and power draw good out of euil , mercy out of iudgement , and a blessing out of a curse ? Death ( saith a learned Father ) as yet remaineth for the righteous , to exercise their faith withall : for if immediately vpon remission of sinne , there should follow immortalitie of the body , faith should be abolished , which wayteth in hope , for that which is not yet enioyed : yea , the Martyrs could not testifie their faith and patience , their courage , constancie , and loue to Christ , in suffering Death for his sake . section 4 Nothing is more grieuous to a Christian heart , then the practise of sinne , but death destroyeth them all . Sinne brought in Death , and Death must driue out Sinne. After death our Sanctification shall be perfect , and not as here in part . Faithfull men shall be like Angels in heauen , readily , willingly ▪ and chearefully to doe the will of God. As hearbs and flowres breede wormes by nature , yet wormes at length doe kill both hearbs and flowres : So Sinne breedeth Death in it selfe , and Death at last shall proue the bane of Sinne. As Sampson could not kill the Philistims but by his owne death , no more can Christians get the conquest of sinne , but by the losse of their liues . At the first ( as was said before ) Death vvas ordayned as a punishment for sinne ; now God doth vse it as a meanes to stop the course of sinne . It was said there vnto man , If thou sinne thou shalt dye the death : but now it is decreed thou must dye , lest thou continue in sinne . That which then was to be feared , that men might not sinne ; must now of necessitie be suffered , that they may be freed from sinne . Sinne hath taken such a deepe roote in our bodies , that it cannot be destroyed without the destruction thereof . Like the Leprous houses , strongly infected , nothing would serue to purge them , but needes they must be pulled downe : Our corrupt flesh and nature must quite be plucked vp by the rootes , lest any spur or sprig remayning , the buds of sinne doe sprout afresh from the same , our olde house must be plucked downe , that so they may be built againe , as new Temples to the Lord. Sinne ( saith one ) neuer ceaseth to be in our bodies , vntill we come to be blessed with a shuffle . If there could any humane receipt be prescribed to auoid all crosses and afflictions , with death it selfe , it would section 5 be purchased of some at any rate : but both it is impossible that earth should redresse that which is sent from heauen ; and if it could be done , yet the want of miserie would proue miserable vnto vs : For the minde of man being cloy●d with continuall prosperity , would grow a very burden vnto it selfe , loathing that at last , which intermission of trouble would haue made full sweet . Giue a free horse the full reynes , and hee will soone be tyred . Summer would be no summer , if winter did not lead it in , and follow it out . Paine , pleasure , griefe , sicknesse , health , with death it section 6 selfe , be Gods Souldiers , which Christ our Captaine hath vnder his gouernment ; if he bid them goe , they goe ; if he bid them come againe , they come ; if hee bid them doe this or that , they performe it . All euill , and consequently death it selfe , are profitable and medicinable , to the children of God , whither they be sicknesse of body , pouerty , worldly losses , depriuation of friends , &c. which ( if they be vndergone as the fatherly chastisements of our good God , for our reformation ) then are they wholesome remedies for our soules , for with such easie and short receipts God doth heale the sores of sinne , to spare our soules in the world to come . He sends afflictions as preuentions of sinne , as many be let blood before they be sicke , for feare of sicknesse . The superfluous sprigs of the Vine are pruned to make it more fruitfull ; God doth diet his children , lest by riches they should grow proud , by sinne become insolent , by libertie waxe wanton , &c. All wicked instruments of our trials are but as Apothecaries , to make drugs to heale our infirmities ; they are as Masons to smooth vs ( being as rough Stones ) for the building , as furbushers to varnish vs from the rust and canker of our corruption , as Scullions in the Kitchin , to scoure vs , and make vs bright vessels , for the Lords owne Table . Yea , all the crosses of the faithfull are but as vnsauorie Physicke , yet wholsome for the recouery of their sicke and sinfull soules . A sound body ( saith one ) many times carrieth within it a sicke soule . Some labour of the plurisie of pride , some of the dropsie of couetousnesse , some of the staggers of inconstancie , some of the feuer of luxurie , some of the lethergie of idlenes , others of the phrensie of anger , &c. And it is a rare soule that hath not some sicknesse . Now crosses and afflictions are ordained of God as his medicinable remedies . What though they be vnpleasant ? they are Physick ; it is enough if they be wholesome : not pleasant taste , but secret vertue and operation , commends the medicine . If they cure thee , they shall please in displeasing , or else thou louest thy taste aboue thy soule . section 7 Surely we men are very fooles in the estimation of our owne good . Like children , our choise is led altogether by shew , no whit by substance . Though thou knowest what dish is pleasant to the eye , and taste , yet thy Physitian knowes best what is wholesome . Thou wouldest follow thy appetite too much , and wouldest dig thine owne graue ( as it were ) with thy teeth , but God ouer-sees thee , and ouer-rules thee . Wouldest thou then willingly goe to heauen ? what better guide canst thou haue then him that dwelleth there ? If he lead thee through the deepe sloughes and marish grounds , brakes , brambles , or thornie thickets , know thou that hee knoweth this to be the nearer way , though more cumbersom . Can there be in him any want of wisedome , not to foresee the best ? can there be any want of power , not to effect the best ? since what his power can doe , and what his wisdome seeth should be done , his loue no doubt hath done , because all are infinite ? He willeth not things because they are good , but they are good because he willeth them ; yea , if ought had beene better , this that befalleth thee had neuer beene . God willeth that he doth , and if thy will accord not with his , whether wilt thou blame of imperfection ? If our affections might alwayes feed vpon Mannah , we section 8 would loath it : if our inheritance did stretch it selfe to the plaines of Iordane , we would inlarge it ; and if our preheminence might reach to heauen , yet would wee raise vp our hearts higher . These were the itching humours of Euah , who thought not Paradise spacious enough for her habitation , nor the dainties of Eden sweet enough for her taste , nor the presence of God good enough for her company . But where the superscription of holinesse to the Lord , is ingrauen on the head , and the perswasion of godlinesse to be gaine , is ingrafted in the heart , there ( saith a learned man ) the lust of the world , and the dust of the earth shall be shuffled together as payres and pearles of equall price , accompt , and continuance . Therefore the Lord hath here choaked our fields with thistles , and wrapped vp all the treasure of the world in rust , that seeing the ground whereon we stand to be out of Paradise , and the staffe whereon we leane to be but rotten wood , wee might pray to God to haue the sword put vp that stoppeth vs from the tree of life ; and those boughes cut off that shadow vs from beholding our sinnes , borne and sustayned in the body of Christ . Therefore the waters of troubles and afflictions are but section 9 as a bath to the faithfull , to cleanse and purge them from those corruptions they gather by walking in this dirty world . The chaffe and wheate both feele the flayle , yet the chaffe is free from the Milstone , from the Fanne , and from the furnace ; of these onely doth the wheat taste : and so happy is he that is ground and baked ( as it were ) in an ouen , and so made fit manchet for the Lords owne dyet . For though the chaffe feele not the hardnesse of the Mill in grinding , nor the heate of the Ouen in baking ; yet being good for nothing , it is cast forth , scattered with the winde , and trodden vnder foote . Such is the state of the wicked : they are separate as tares from the corne , eyther to be burnt in his displeasure , or blowne from his presence . God in this life ( knowing the dangerous temptations of his Children ) doth sift and boult them with afflictions ( the mother of humilitie , and true nurse of repentance ) lest in time they should loose the experience of their knowledge and faith in Christ , and so seeke some easier kinde of life for flesh and bloud . Neyther can we truely repent , vntill by some crosse we know this world to be a place of sorrow : for so long as we make our prosperitie a bulwarke to beat downe all harmes , we are to looke for aduersitie to beate downe the high sayle of our proud hearts , whereby we gad after our owne lusts , and leaue the anchor of peace , which is our trust in God. section 10 Neyther must wee thinke , that we shall euer be shut vp ( as it were in a mewe ) to see and sustaine no euill at all . Let vs looke to fall but on our knees , because Gods hand doth hold vs. Let vs looke to be humbled , but yet in mercy , because the Lord sustayneth vs : for if this were not , what tryall and examination should there be of our faith ? If our way lay alwayes ( as in a fayre medow ) that wee might run along ( as it were ) by the water side , into a shade , and that there should be nothing to crosse our desires , who could vaunt that hee had serued God with good affection ? But when our way shall sometime be rough and ragged ; when one while wee shall enter into a quagmire , and another while martch on craggy rockes and stones of temptations , then shall wee haue the vse of a well exercised minde , in prayer , in repentance , and in contempt of this life . Thus it is requisite that Gods graces should not be idle in his Children , but set on worke by afflictions , whereby they may be knowne in due time and place ; as also be taught , that though sometime they haue much in possession , yet that they hold but little in affection : and when God doth most aduance them , to feare their wants of humilitie . For if the Lord by multiplying his mercy increaseth our account , we are often to suspect our selues for the vsing of Gods blessings , who often giueth that in iudgement , which he might denye vs in mercy ; and often waineth vs from some things in his loue , which hee might giue vnto vs in his anger . It is best here to be pressed and harrowed with the rake section 11 of Gods iudgements : and blessed are they that to their owne saluation , feele sorrow and griefe in their body , whiles sinne may be both punished and purged . It is better for vs to runne to the Lord in this life , lest wee tarry till the Lord haue locked vs vp with the heauy fetters of desperation , when hee shall summon vs to the barre of his Iustice and Iudgement in the sight of his Angels , and ( impanelling the great Inquest of his Saints against vs ) shall denounce our fearefull and finall sentence of endlesse condemnation . As Moses Rod ( saith one ) striking the hard Rocke , brought forth water : so the Rod of affliction ( falling vpon our stony hearts ) by the working of Gods Spirit , mollifieth them to contrition , and oftentimes brings forth euen flouds of teares to repentance . One compareth the crosses of Gods Children to a Fyle of Iron , that taketh away the rust of the soule : to a Purgation cleansing the body from ill humours : to a Furnace consuming the drosse , and purifying the Gold , &c. Though the winde blow cold , yet doth it cleanse the section 12 good graine : though the fire burne hot , yet doth it purifie the best Gold. Afflictions are both sufferings and instructions . Though God be a chastising Father , yet a Father ; though a launching Physitian , yet a Physitian , and therefore one that loues and cures : wee neede no more but lay open our griefe , and let him alone with the saluing , who seeth chastisements sometimes as necessary for the soule , as medicines for the body . When the waters of the Floud came vpon the face of the earth , downe went starely Turrets and Towers : but as the waters rose , so the Arke rose still higher and higher : In like sort , when the waters of afflictions rise , downe goeth the pride of life , and lust of the eyes , with the vanities of the world , but our soules ( as in an Arke ) by a true and a liuely Faith , ascend higher and higher , and draw nearer and nearer towards the heauen of heauens . Neyther neede Gods children care what crosses they sustaine : For as there is none more shamefull then the Crosse of Christ ; so all the afflictions of Christians are accounted his . If wee be poore , despised , imprisoned , or whatsoeuer is the fruit of sinne , betide vs , God is not as man to turne away his face , but wee are the more deare in his sight ; and euery crosse sealeth the loue of Christ , who suffereth with vs , who likewise was made sinne for vs , who knew no sinne , that wee might be made the righteousnesse of God in him . Who then can be discouraged with the afflictions of this life , or enuy at the wicked to see their ease and peace ? No , no , these be but broken weapons , and cannot possibly enter to the heart of our soules ; onely let vs take heede of sinne , that it raigne not ouer vs , for therein Christ hath taken no part , and by it onely we are separated from him . section 13 When Gods children thinke themselues furthest off from the Lord , they are nearest to him ; when they thinke themselues to be fullest of confusion , then the Image of Christ is most liueliest within them . The Lord may hide his face for a while , euen a moment , as hee did from Christ , but hee must needes returne vnto vs with euerlasting compassions : for the Image of his Sonne is cleare within vs. A blessed sorrow , and woe full of happinesse , that fashioneth these dayes of our vanitie to the likenesse of the age of Christ , that with him at last wee might raigne for euer . A precious countenance it is , in the sight of God , that appeareth without beauty in the eyes of men , and an vnspeakable treasure of ioy and gladnesse engrauen in these vessels that are but earth and ashes . When Christ is the patterne ( whose similitude wee beare ) who can be discouraged vnder the Crosse ? Vnto this hee hath predestinated vs , that wee should be like vnto his Sonne , in all afflictions , and so be honoured with him in the day of glory . Chrisostome saith very well , that then wee haue most section 14 neede of Gods prouidence , when we are deliuered from aduersities ; and then wee haue most cause of feare , when wee are freed from dangers . For like as wee doe much more feare the Lyon or Leopard , when they are let loose , then when they are chained vp : so our vntamed affections ( when by prosperitie they are vnbrideled ) are much more to be feared , then when by troubles they are curbed and restrayned . Hee that will be able to beare the crosse of all crosses ; namely , Death it selfe , must first of all learne to vndergoe smaller crosses , as sicknesse in body , troubles of minde , losse of goods , friends , and good name ; which may fitly be called little deaths , and the beginnings of Death it selfe . For the afflictions and calamities of this life , are as it were the harbingers and purueyers of Death : First therefore wee must learne to entertayne these messengers , that when Death ( the Lord and Master himselfe commeth ) we may in better manner welcome him . Whom God most loues , those hee most proues by afflictions . Why is it that in a Campe , the most perillous section 15 actions and attempts are committed to the most couragious and valiant Souldiers ? Why doe Captaines send out the most choyse and resolute men of warre to giue the enemie a canvisado , to discouer a way to winne a passage , or to driue them away that guard the same ? There is none will say my Captaine hath done me wrong , but rather hee holds mee in great esteeme : So Gods children reioyce in their tryals , whereas cowards and effeminate men lament and weepe . God deales with his elect , as Masters doe with their Schollers , who set them the greatest taske , of whom most hope is conceiued . To be in daily dangers , maketh vs lightly to esteeme the same . Thus are the bodies of the Mariners hardened vnto the Sea : thus come knobs in the poore labourers hands : so are the souldiers armes strengthened for the Speares and Darts , and the members of those that runne made nimble for the race . And in very deed , that part in any man is the stronggest , that most is exercised by paines and toyle . There is none so firme and solid a tree , as that which the windes oftnest beate vpon : for being thus beaten and ballasted , it knitteth together and spreadeth the rootes more firmely in the ground . The fire tryes the gold , and misery men of courage : There is no peace without war , no rest without toyle , no crowne without crosses , no raigning without suffering , no glory without shame and shaking in this wofull world . section 16 Many would feed vpon manchet , and alwayes tread vpon Roses : I meane in seruing God they would be freed from all afflictions . They loue Canaan ( with the Israelites ) but they loath the wildernesse . The running waters of Shilo they would taste , but the rough streame of Iordane they cannot tallage . Iames and Iohn would haue the seate of honour , but they would not drinke of the bitter cup. But wee must know that the way to heauen is not strewed with flowers , but set with thorns , yet is it both the straight and the right path to immortall glory . The persecutions and troubles of Gods Children shall neuer cease , till the World be without hatred , the Diuell without enuy , and our Nature without corruption . Euen the sweetest of all flowers hath his thornes , and who can determine whether the scent be more delectable , or the pricks more perillous ? It is enough for heauen to haue absolute pleasures , which if they could be found here below , certainly that heauen of heauens , ( which is now not enough desired ) would then by such meanes be altogether feared . God here compoundeth our pleasures to the fashion of our selues , so as the best delights we haue , may still sauour of the earth : thus God doth weary vs in the world , to weane vs from it . section 17 And for Death it selfe ( which by nature wee so much abhorre , ) God hath mitigated and broken the sorrowes thereof , that though they tyre the flesh , and amaze it for a season , yet they cannot extinguish the hope of a Christian . for what can Sinne ( the sting of Death ) preuaile against vs , being pardoned in Christ ? The abundance thereof causeth abundance of grace , and the greater remission of sinne procureth the greater loue of God. What therefore can Sathan gaine by his assaults , but to multiply the reward , and make the Crowne of Gods Saints farre more glorious by their sufferings ? Death may put out our carnall eyes , yet Sathan hath not whereof to reioyce , so long as Faith inlighteneth the minde , neuer remouing her eyes from Christ Iesus crucified : So forcible and effectuall is the spirituall contemplation and insight of Christ crucified , that it turneth despayre into hope , and hope into ioy most glorious and vnspeakable . The humbing Bee hauing lost her sting in another , section 18 doth still notwithstanding make a grieuous noyse , by her often buzzing about our eares , yet wee know she cannot hurt vs : So Sinne and Death hauing lost their sting in Christ , doe not as yet leaue their murmuring , but with furious stormes of temptations seeke still to terrifie our soules , though not able to wound vs to euerlasting death . Indeede Death may fray vs at the first sight , as Moses rod turned into a Serpent , made him flye from it for the present : but through confidence in God ( who hath willed vs not to feare ) wee shall finde it a blessed meanes to diuide the waters of many tribulations , to make vs a passage from the Wildernesse of this world , vnto the heauenly Land of eternall rest . Neyther can Death separate vs from God , though it be fearefull to the flesh , to see his prefixed end : nay , nothing hath greater power to ioyne vs to God , through the death of him that conquered Death . And must it not needes be ioyfull to a Christian , to be freed from this wicked life , wherein euery day is the messenger of fresh sorrowes , and wherein hee findeth his corruption so burdensome ? and therefore he is ready most chearefully to imbrace it , as the Souldier that commeth ( after his valour shewed in the field ) to be made a Knight , or the King that goeth to his Coronation : for then they shall not haue Reeds but Palmes in their hands , ( to shew their triumph ) and not to be crowned with thornes ( as Christ in this world with his members are in mocking ) but with immortall glory with God and his Angels , in the highest heauens . section 19 To conclude , Death is the key of the King of heauen , which in mercy he sendeth to deliuer those that loue him , from the irkesome prison of this body of sinne . It is the gate through which Gods friends escape from whole troupes and swarmes of euils . This whole wretched life ( rightly considered ) is nothing else but a continuall crosse and death of the olde man , that being once mortified in all our members , hee may most gloriously be transformed into the Image of God. For like as there can be no generation without corruption ; for so much as that thing which is , must perish , that that thing may be made which is not : so this spirituall regeneration and transformation of man into God cannot be effected , vnlesse the old man be first destroyed by death . CHAP. VI. Gods Children in this world ( as strangers and Pilgrims ) haue hard entertainment , their true heauen and happinesse commeth hereafter . section 1 BVt for as much as the faithfull ( while they liue in this world ) are as poore strangers in their voyage , and passengers by the way in their iourney ; they must fit themselues for all assayes , regarding neyther the winde nor the weather , foule nor faire . Such as they finde , they must take in good part . There is small prouision for strangers vnlooked for : as they come they must be accounted of . Happy sometime they thinke themselues if they may haue any lodging in their Inne , if it be but bare house-roome it must serue their turne for the tlme . The best lodgings are here taken vp for great States ; Christ and his Mother must be glad of a Stable . The dainties and delicates are prouided for the Nobles and great men ; the bread of aduersitie , and water of affliction are commonly the diet of Gods dearest children ; vntill the time of their refreshing come in a better life . Here for a little they shall weepe and mourne , till hereafter God send them such exceeding ioy that none can take away . And when Gods children are well vsed in their hosteries , section 2 yet no allurements can make them stay long , but that ( after their baite ) they haste on their iourney : Neither will they much be discouraged , with their lets and impediments , but still comfort themselues , hoping this day that to morrow will be better ; howsoeuer they still lagge on , that they were at home . And because the time is but short , they weepe as they wept not , and so likewise they square out their mirth , that nothing may long stay them in their trauell , or much either allure or disturbe them . As Trauellers therefore that haue a long iourney to goe , prepare for the speedy and happy expedition thereof : so must Christians ( saith one ) make ready the chariots of good consciences , the horses of feruent prayer , the oyle of holinesse for their Lampes , the sword of the spirit ( which is the word of God ) and the shield of faith , that so they may resist and ouercome all their enemies , and constantly proceede to their iournyes end . Inquire and you shall scarse finde out one faithfull man section 3 to haue had sound ioy or contentment in this world . All his promises ( saith a Father ) are lyings , like the false Prophets of Ahab ; his oathes manifest periuries of Iesabels false witnesses : The loue of the world , is like Dalilahs to Sampson ; his friendship a Iudas kisse ; his imbracing the deceiptfull murdering of Ioab ; his wine is gall , his meate venemous poyson . He that doubteth , let him stand a farre off , and view the world ( for they that approach neare can neither see God , nor know themselues ) and hee shall see with Abraham a filthy smoake , ascending from the world ( as it were from Sodome ) ready to strangle him , if he flie not from it . This deceitfull world ( saith one ) is like to wretched Laban , which promised poore Iacob faire Rahel for his seauen yeeres seruice , and in the end deceiued him with bleare-eyed Leah . Like vnto Saul that promised Merab to Dauid , yet must he be pleased with Micoll , or goe without . And what false and faire promises doth it daily make of long life , health , wealth , and promotion , and yet cuts some off in the midst of their daies , and bringeth others to beggerie and disgrace ? Goe ye ( if it were possible ) ouer the whole world , behold Countries , and view Prouinces , looke into Cities , and harken at the doores and windowes of priuate houses , of Princes Pallaces , secret chambers &c. and you shall heare and see nothing but lamentable complaints ; one for that he hath lost ; another for that he hath not wonne ; a third for that he is not satisfied ; ten thousands for that they are deceiued of the world . Can there be a greater deceit then to promise renowne , and memoriall ( as the world doth to her followers ) and yet to forget them as soone as they are dead ? Who doth remember now one of many thousands that haue beene famous Captaines , Souldiers , Counsellours , Dukes , Earles , Lords , Ladies , Kings , Queenes , and mighty monarches in the world ? hath not their memory perished with their sound ? and is not their remembrance as ashes vnder foote ? section 4 The shewes of the world are glorious in appearance , but when they come to the proofe , they are in effect as light as feathers ; when they come to waight , they are but smoake ; when they come to opening , they are but rags . The propertie of the world is to blinde those that come to her , that they cannot know their owne estate , euen as a Rauen that first picketh out the eyes of a sheepe to dassell her from seeing what way to escape her tyrannie . To be short , it hath all the deceits , all the dissimulations , all the flatteries , all the treasons that possibly can be deuised . It hateth them that loue it , it deceiueth them that trust it , it afflicteth them that serue it , it forgetteth them most that trauell for it , & damneth them that follow it . It will requite vs as Nabal did Dauid : Who is the Sonne of Ishai that I should know him ? &c. This whole world is nothing else but a maine Ocean Sea of infinite troubles , and calamities , and scarsely cansts thou finde any house ( in all this land of Egypt ) free from sighing , mourning , griefe and sorrowes . Wherefore seeing this world is such a thing as it is , so vaine , so deceitfull , so troublesome , and so dangerous ; seeing section 5 it is a professed enemie to Christ and Christians , and therefore excommunicate and damned to the pit of Hell ; since it is an Arke of trauell , a Schoole of vanities , a seate of deceit , a laberinth of horrour : since it is nothing else but a barren wildernesse , a stonie field , a dyrtie swines-sty , a tempestuous Sea , a groue of thornes , a medow full of Scorpions , a flourishing garden without fruit , a dungeon of Serpents , and poysonable Basiliskes : Seeing it is a foundation of miseries , a vaile of teares , a fained fable , a delectable fancie : Seeing ( as S. Augustine speaketh ) the ioy of this world hath nothing else but false delights , true asperitie , certaine sorrow , vncertaine pleasure , trauelsome labour , fearefull rest , grieuous miserie , vaine hope of felicitie . Since it hath nothing in it ( saith Chrisostome ) but teares , shame , repentance , reproach , sadnesse , negligence , labours , terrours , sicknesse , sin and death it selfe . Since the worlds repose is full of anguish ; his securitie without foundation , his feares without cause , his trauels without fruit , his sorrowes without profit , his desires without successe , his hope without reward , his mirth without continuāce , his miseries without remedies : Seeing these & a thousād thousand euils more are in it , & no one good thing can be had from it , who would be deceiued with this vizard , or allured with this vanitie hereafter ? who would be staied from the noble seruice of God , by the loue of so fond a trifle as this world is ? If the world were our proper Element ( as the water for section 6 Fish ) we had more reason to be so worldly minded ; but seeing Christ hath said , ye are not of the world ; for the loue of Christ we must forsake the world , as Mathew his gainefull receipt of custome , when he was called away . It is commodious to the life of the Fish to liue wholly in the water , but it is hurtfull to the soule of man to be giuen wholly to the world . For to get worldly gaine , the body would faine liue : but the desire of heauenly glory must make it glad to die . Worldly cares make a man very vnresty with himselfe , but the comforts of Gods spirit are a Supersede as to them all , and giue him his absolute quietus est . So that as the holy Ghost filleth the house ; so grace , peace and ioy in the holy Ghost , fulfilleth the heart . And as he that walketh in the warme Sun , neuer desireth the light of the Moone : so he that walketh in the way to heauen , will neuer so much respect his affaires vpon earth . The world rather feedeth then slacketh our appetites , as Oyle doth the fire . Man laboureth to labour , and careth to take care , plowing vpon the rockes , and rowling euery stone for his gaine , and is neuer at rest ; likened ( by one ) to a people in Africa , that are at warres with the winde . section 7 But all creatures haue their rest from God. He is God of all ( saith Bernard ) not that all things are of his nature . but because of him , by him , and in him , all things consist . A Stone cast out of a sling neuer resteth vntill it come to his centre : so God ( whose centre is euery where , and circumference nowhere ) is our onely rest , and without him ( who is onely infinite ) our desires are neuer replenished , which are infinite and endlesse . We must therefore passe through this world ( as the Israelites passed through Edome ) who onely desired to goe through , and to make no stay at all : what should we set our delights in this Edome of the world ? our passage through it is all we should require ; we spend our goulden daies of prosperitie ( as ill husbands waste their substance ) we know not how , and are in a manner so carelesse , as if God were bound to bring vs to section 8 heauen whether we will or no. God hath set the earth vnder our feete that it should not be too much esteemed . The world it selfe is of a round figure ( saith one ) but the heart of man is triangular , and so comprehends more then the world . Our bodies walke on earth , but our soules should be in heauen , by heauenly desires ; and we should frame our affections in forme of a Ship ( that is , closed downeward , and open vpward ) in a hearty desire of happy state . Let my minde ( saith Augustine ) muse of it , let my tongue talke of it , let my heart loue it , and my whole soule neuer cease to hunger and thirst after it . Gods children in this world ( with their tryals and troubles ) are tilled and manured as the ground , to be made section 9 fruitfull and fertill , and are here proued ( with Symon of Syrene , ) euery one with his crosse , and must thus be contented to accompanie Christ to his Kingdome . Manifold troubles are incident to all who are departing from the myre & durt of Egypt , to doe sacrifice to God , who yet will bring them into a good land , that floweth with milke and hony . Here we are a flying before many Iesabels , here we sit in darkenesse , and see not the true light which shineth in glory . Here wee are poore captaines ( as in Babilon ) how should we sing and reioyce in this vale of teares , in so low and marshie a soyle , naturally so subiect vnto moysture ? This farre Country is full of penurie and sorrow , no plenty , no musicke vntill wee returne vnto our fathers house ; while wee are on this side Iordane wee are amidst many troubles and tryals , we must looke for no other , vntill we come into the heauenly land of rest ; and what is it to liue long , but to be troubled long ? Noahs Doue , at her first flight from the Arke , fetched many retyres , but could finde no resting place , till Noah opened the window to take her in againe : So may our poore soules soare a time ( by lifting vp many a sigh and supplication to God ) who at last will open the window of his heauenly Arke , and then ( and not before ) they shall finde safe footing after these worldly flouds , for sure repose and rest . Here we doe but sowe with teares , there we shall reape in ioy . Here our earthly houses are like the Tabernacles that were moueable , there they shall be like the glorious Temple sure fixed . Blessed are they indeed that dwell in thy house , O Lord of Hosts . Those that at mid-day desire to see the superiour planets section 10 and lights , must goe downe into a wonderous deepe pit , from the light of the horizon wherein they liue , This is an Astronomicall experiment : ) so to behold the light inaccessible and ioyes of heauen , wee must be farre remoued from the loue and delights of this inferiour world ; whilst we set our affections on earthly things , wee seeke for no better ( for wee looke for no higher . ) So long as Zacheus abode in the preasse among the other people , hee was vpon to low a ground to looke on Christ , till hee climbed higher . Seafaring men , that haue long beene weather beaten ( in the surging Seas ) are wont to showt for ioy when they discerne the shoare : So should Christians reioyce ( after so manifold stormes of this raging world ) to draw so neere by death , and by faith , to see a farre off their heauenly harbour , and place of endlesse rest . Worldlings are like the Reubenites , content to stay on this side Iorden , because it was a place fit for their Droues and cattell , and nothing regarded the promised land : so many desire to stay here and goe no further , esteeming the profits and pleasures of this temporall life , more then of the incomprehensible ioyes of life eternall . They are so satisfied with earthly things , that they sauour not heauenly , &c. men led captiue into a forraine Country from their infancie , doe not onely forget their naturall language , but euen the desire of returning home : but to the truer Israelites , all is wearinesse , vntill they come into the land of rest . section 11 Augustine writeth of certaine beasts ( that are so patient of thirst ) that seeing many puddles , and other waters , will yet neuer drinke , till they come to a fountaine that is very cleare and cleane : so should the faithfull stay their desire till they come indeed to the true waters of comfort , so fresh and cleare : Here we must but recreate our selues , retaining still our thirst , vntill wee come to drinke our fill at the true fountaine of blisse and happinesse . The worlds manner ( saith one ) is the Iewes manner , who were wont to bring the best wine first ; but Christ obserues his old manner , and keepes the best wine last . The Israelites many and often times murmured in the wildernesse , thinking that after their deliuerance out of Egypt , they should presently haue all sweetnesse and abundance : But they were deceiued , God kept that vntill they came into the land of promise : wee must not looke for our happinesse here , God reserueth that till hereafter . Here euery day we must be gathering Mannah , but when the high Sabaoth commeth , then wee shall cease . Ioseph gaue his brethren prouision for the way , but the full sackes were kept in store vntill they came home to their fathers house . God giues vs here a taste and assay of his goodnesse , but the maine sea of his bountie and store , is horded vp in the kingdome of heauen . In this life Adam shall eate his bread in the sweate of his browes , in labour and sorrow shall he eate thereof , vntill he returne vnto the earth , out of which he came : as if the daies of man ( by reason of sinne ) were nothing else but the daies of sorrow , because euery day hath her griefe , and euery night his terrour . The Christian soule shall neuer sing her sweetest song , vntill she come to beare her part with the Saints in the ioyfull quire of heauen . Wherefore if our inheritance be that wee shall raigne as kings , why put we our selues in such slauerie of creatures ? If our birth allow vs to feede of bread in our fathers house ? why delight we to eate huskes prouided for the swine ? If a golden prize be propounded to such as winne the race , and winne the goale ; why step wee aside to follow flies and feathers in the ayre ? CHAP. VII . The faithfull in this life are subiect to manifold infirmities , their bodies and soules are vnder the thraldome of Sinne , and corruption , but Death breakes their bonds , and setteth them at libertie . section 1 MOst lamentable and fearefull is Saint Pauls complaint ( in the person of the faithfull ) that he is carnall and sould vnder sinne , doing those things which he hateth , and omitting the good things he willeth : that in his flesh dwelleth no good thing , and therefore crieth out ( as a miserable caitiue ) to be deliuered from the body of this death . For as man at the first by sin rebelled against his maker : so all things ( while he liueth ) shall rebell against him ; euen man against himselfe , the flesh against the spirit : yea , both of them doe what wee can are lyable to the tyrannie of sin , which ( as a soule and an vncleane spirit hauing entred ) will not againe ( without much renting and torment be driuen out a doores ? And were it not that our strong man armed ( far greater then sinne ) had dispossessed him with violence ; desperate and forlorne had beene our estate : yet here in this life the battell is but begun , and must continue all our tearme ( as we haue heard , ) onely death must end the wars , and make our conquest pleasant . God here will haue vs humbled all our daies , before he will fully exalt vs , when all times and daies shall cease . section 2 The corruptions of this life , and manifold infirmities of our nature , shall be as gyues about our legs , and fetters about our feete , to shew our guilty condition , and what we are . He therefore that desireth so greatly to liue , is like a foolish prisoner , delighting in his bolts , that may be free from his fetters ; and careth not , that may goe out of the Iayle and will not . Shall the bruite beasts and senceles creatures ( being subiect to vanitie ) grone in their kinde for the redemption of Gods Sonnes , when they shall be freed from the bondage of sinne ; and shall wee that are Christians , endued with reason , yea , and aboue reason , inlightened with Gods holy Spirit , ( especially when it standeth vpon our ioyfull being , and euerlasting dwelling with God in heauen ) shall wee not ( I say ) lift vp our mindes , beyond this rottennesse of earth ? Surely the very creatures shall condemne our backwardnesse herein , that we are worse then beasts bereaued of sense and reason . Wee may say of our vnruly flesh ( as one said once of a troublesome neighbour ) Neyther can I liue with thee , section 3 neyther yet can I be without thee . Here our nature ( like Hagar the bond-woman ) is very disdainfull toward Sarah the free-woman , where the rebellious appetites striue against the regiment of Reason ; where our wit ( like another Heuah ) still prouoketh vs to reach of the forbidden fruit ; where Sinne , like Tarquinius the proud , would tyrannize , & challenge so a perpetuall Dictatorship . We must not therefore commit the guard of our selues to this body of sinne , nor mingle our soules with the corruption therof . Ioyne with thy friends , not with thine enemies : the flesh is thine enemy , because it contradicteth the vnderstanding , and contends after nothing but to sow enimities and troubles . Mingle not thy soule therewith , for feare thou confound and defile it together : for making this commixtion , thy flesh ( which should be a subiect ) comes to contemne the soule , which ought to command as a Soueraigne , seeing shee giues life to the body , and the flesh ( on the contrary ) effects the death of the soule . Though the soule be infused into the body , yet wee may not thinke that shee is confounded with the body . Consider the light , for an example , though it peirce into euery place , yet is it not mixed therewith : wee must not therefore confound the office and effects of so different substances , but let it reside in the body to quicken , lighten , and gouerne the same . section 4 Wee see by experience when wee muse and meditate on a matter , wee would not willingly see any body : wee like not to heare any noyse about our eares ; hauing sometime our minde so fixed on our thoughts , that wee see not that which is before our eyes . And in the night our cogitations are more firme , and wee conceiue the better of that in our hearts , which serues for our learning and instruction . Oftentimes many men close their eyes ( when they would profoundly consider of any affayres ) auoyding at such times the impediments of sight , otherwhiles seeking out some solitary places , to the end no company may hinder their contemplations . For this body of ours procureth diuers imployments which dulleth the soules poynt , and slackens our intentions . Well therefore said Iob ; Thou hast made me of the clay and slime . Our soules are ( as it were ) plastered with the flesh , but they dissolue not into it : Thou hast apparelled mee with skinne ( saith hee ) and flesh , thou hast enterlaced mee with bones and sinewes : so that our soule is confined and extended through the sinewes , that many times shee is made stiffe ( as it were ) thereby , and sometimes crooked by the heauy affections thereof . section 5 Wee must therefore rouze vp our soules aboue the bed of our flesh , and rise out of this rotten sepulchre of the body of sinne , that wee may the more nimbly mount aloft towards heauen , and so retyre from this dangerous coniunction of the body . Let vs chearefully martch forwards towards our happy home : for what other thing is Death to the faithfull , but the funerall of their vices , and the resurrection of their vertues ? Let vs therefore swiftly ascend ( with the flight of loue ) to that high and happy hill , where wee hope to rest . Let our soules soare aloft ( like the Eagle ) who flyes aboue the clouds , shee glisters and shines afresh ( by the renewing of her plumes , ) shee raises her flight to the skyes , where she cannot be intrapped by the snare , like other foolish Fowles , which descending downeward , are intrapped by the Fowler . So take wee heede lest our soules ( groueling on the earth ) be insnared with Sathans gyns and worldly baites . Now the better to discerne the state of our soules , let section 6 vs learne of the Musitian , who ( according to the songs that he singeth , or playeth , vpon the Lute , Harpe or Recorder ) hath his countenance and passions accordingly framed and affected : So the soule which vseth the body , and playeth vpon it ( as an Instrument of Musicke ) if she be sage , wise , and godly , will expresse ( as it were with her fingers ends ) the most inward parts and passions ; so that a pleasant harmony of good manners will redound thereof , and we shal see her obserue such melody in her thoughts and affayres , as that her deliberations and executions , will most sweetly accord . It is the soule therefore that needeth the body , but as an instrument ; and therefore soueraignetie is one thing , and seruice another : and there is great difference betweene that which wee are , and that which wee ought to be . As the Bee doth fall among the weedes ( which seeme section 7 sweet flowers ) and lights on this , and sits on that , and tasting all , is pleased with none , but flyes away : so here the faithfull soule findes no delight in these flowers of sinfull flesh and worldly weedes , but like Noahs naked doue , returnes againe whence she was sent , and soares to heauen . No more then shall Gods Children paine themselues in heaping together these exhalations of the earth ; for the heauens shall be ours , and this masse of earth ( which euer draweth vs to the earth ) shall be buryed in the earth . No more then shall wee weary our selues with mounting from degree to degree , and from honour to honour ; for wee shall highly be raised aboue all heights of the world , and from on high , laugh at the folly of all those wee admired , who fight here foolishly for lesse then a poynt or an apple , like little children . No more then shall we haue such combats in our selues ; for our flesh shall be dead , and our spirit in full life ; our passions buryed , and our Reason freed in perfection . Our soule deliuered out of this foule and filthy prison , shall againe draw her owne breath , recognize her ancient dwelling , and againe remember her former glory . section 8 This flesh which wee feele , this body which we touch , is not properly man : Man is from heauen , heauen is his Countrey , and his Ayre . That hee is in his body , is but by way of exile and confinement . Man ( indeede ) is soule and spirit , man is rather of celestiall and diuine qualitie , wherein is nothing grosse or materiall . This body ( such as it is ) is but the barke and shell of the soule , which must needes be broken , if wee will be hatched for a heauenly life , if wee will truely liue and see the light . Wee looke but through false spectacles ; wee haue eyes , but ouer-growne with pearles ; wee thinke wee see , but it is in a dreame , wherein wee see nothing but deceit . All that wee haue , and all that we know is but abuse and villany : Death onely can restore vs both life and light . And yet so blockish are wee , that wee thinke shee comes to rob vs of them . Though our soule ( now for a while ) be bound to our bodies ( as Isaack was tyed to the Altar ) yet so soone as the bonds are loosed , it mounteth vp to heauen , a place of ioy and blisse . Death depriues the soule of no good , but ( freeing it from the burden of the flesh ) makes it fitter for goodnesse . It is the very graue of sinne to the faithfull , and the instrument and meanes to raise them vp to the life of righteousnesse : through it the sinfull bodies are resolued to dust , that so defiled the soule , and so the soule ( once separated ) aspireth to the heauenly Spheares . section 9 The nature of the earth ( saith one ) is cold and drye : so are our earthly affections to deuotion and pietie . The earth stands still without motion , and hath the circumference carryed round about it : so Gods benefits compasse earthly men , and yet they are nothing moued . The earth doth often extinguish hot and fiery exhalations , which otherwise would ascend : so doe earthly affections , many holy and heauenly motions of remembring our latter end : But the qualitie of the earth ( which wee should imitate for our good ) is to be fruitfull after tilling , because that the ground which bringeth forth bryars and thornes is subiect to a curse . The dearest children of God ( here in the flesh ) are as section 10 poysoned vessels washed by the holy Ghost , wherein notwithstanding there rests some taste and tallage of the former corruptions : But the reprobate and wicked , are as barrels full of poyson ( infused of the Diuell ) wherein the spirit of God neuer shewed his power . Sinne ( in the regenerate ) hath a deadly wound , and is like the Sun faintly appearing through a thicke cloud : but in the wicked it hath a full and violent course . Yet if wee haue receiued but the earnest-penny of Gods Spirit in this life , wee shall be sure to receiue our full wages and pay in the life to come . Neyther neede wee be dismaid that we limpe with Iacob , and be imperfect in this life : for if wee had no infirmities , wee should be as proud as the Diuell , whereas now they serue to humble vs , and make vs thankfull vnto God , so mercifully restrayning them , and so fatherly passing by them , and so they serue to multiply our grones vnto God , the sooner to be freed from this body and bondage of sinne . God doth here buffet his children with their imperfections ( as he did Paul ) lest they should grow insolent . Now the Lord will trust vs no more with perfection , since Adam lost it in Paradise , but will exercise vs with our weaknesses , lest wee should step into our old mothers conceipt , to thinke our selues Gods. And thus the Lord cureth our grosse sinnes by our infirmities , euen as the best Triacle is made of poyson , and the skinne of a Viper is the best cure against the sting of a Viper . And though our infirmities be simply euill , yet qualified and tempered ( with God our Physitians hand , ) they are turned to our good . If God be on our side , who can be against vs ? Nay , rather section 11 ( saith Chrisostome ) who is not against vs ? But howsoeuer they are against vs , they shall not long trouble vs : for God is a recorder of our patience , and Death the finisher of our paine . And though the heauy burden of our sinfull flesh doe load vs , yet lightsomnesse it is to a Christian to thinke that the way is not long . The traueller thinking of his Inne ( but especially of his home ) which is the end of his trauell , goeth more chearfully on to the end of his iourney . The bond-man calling to minde the yeares of Iubilee , endureth with more patience the yeares of his bondage . Great are our troubles and trauels in this life , but saluation will one day make amends for all ; when wee shall once be landed on the shoare of perfect securitie , and be deliuered from all toylesome labours , &c. Happy , yea , thrice happy and blessed shall the faithfull be , being departed from a shadow of life , to true life it selfe ; from darknesse to light , from trouble to rest , from sinfull men to the most holy God ; when the battell of their warfare shall be ended , and they quite freed from al the throes of Sinne and Death . section 12 One faith well , that the word of God is swift , and it requireth a speedy follower : if speede in following , much more in attayning : if speede in the body ( which is a burden of sinne ) much more when the soule hath put it off : if vnder the crosse wee groane , and yet goe forward ; with how much more speede shall wee haste to the Crowne , when all teares shall be wiped from our eyes ? And if it be true of a glorified body ( as Augustine speaketh ) that the body is straight where the minde will ; how much rather shall a sanctified soule ( disburdened of the body ) passe with speede to him that gaue it ? The spirituall body raised vp from the graue ( by the spirit of Christ ) shall againe ( being vnited to the soule ) obay it with admirable facilitie , all sense of trouble being taken away , and all corruption and slownesse remoued : when all frailtie and earthly pollution is conuerted and changed into heauenly puritie and stedfastnesse , which shall not neede eyther meate or drinke , but liue for euer by the quickening spirit of Christ . Man , of woman , is borne in trauell , to liue in misery : Man section 13 through Christ doth dye in ioy , to liue in felicitie . Hee is borne into the world with cryes , vttering at his entrance his miserable estate : Straight ( as hee departeth ) with ioyfull songs hee prayseth God for euer . Hee is scarcely in his Cradle , but deadly enemies assault him : yet after death no aduersaries can annoy him . Whilest he is here , he displeaseth God : when hee is departed , he fulfilleth his will. In this life hee dyeth through sinne : in the life to come hee liueth in righteousnesse . Through many tribulations on earth is hee still tryed , ( as gold in a furnace ) but with holinesse vnspeakable ( in that heauenly life ) is he indowed for euer . Here he dyeth euery houre : there hee liueth continually . Here is sinne , there is righteousnesse : here is time , there is eternitie : here is mortall hatred , there is heauenly loue : here are paines and perils , there is pleasure and safety : here is misery , there is felicity : here is corruption , there is immortalitie : here wee see vanitie , there shall wee behold the Maiestie of God , with triumph and vnspeakable ioy , in glory euerlasting . Seeke we therefore the things that are aboue , where Christ Iesus our Sauiour sitteth in his Maiestie to receiue vs. Gods Children ( in this world ) are cast ( as it were ) into section 14 a sea of melting glasse , to seethe for a time , and boyle in , and in great perplexitie to shift for themselues : but at length God will dragge them out to the shoare , and giue them ease in that blessed life to come . Sinne , with all misery , afflictions , and death it selfe , shall be shut vp in hell , ( as in the proper place : ) and the passing from death to life doubles the ioyes of eternall life . As those that haue escaped many dangerous shipwrackes on the sea , greatly exulte when they come to shoare . Mans habitation here is in houses of clay , he leades his section 15 life in vile and irkesome sort : here is no firmenesse of iudgement , nor constancie in actions ; yea , well-nigh no faith to be found amongst men . In the day many an afflicted soule desires the night , and when it is night , they wish for day . Bitter mourning they haue instead of meate , and salt bryne teares in stead of drinke . No ease from troubles , nor release from afflictions is here to be found : so that many desire deaths company , and cannot haue it ; they sue to her for rest , and peace ( as tyred sea-men ) for the port and hauen . This world ( to all Gods Israel ) is an Egypt of indurable slauery : here ( for a poore liuing ) they make brickes and pots , without straw or stubble ; they toile and labour for Onions and Garlicke : here they lye ( amongst rusty and filthy pots ) and are made as Scullions . Their poore soules are sold for shooes , and cut to pieces as flesh to the pot , they are as bread and meate to vngodly men , and are daily swallowed vp : Their backes are broken with burdens , and their hands feebled with immoderate labours . None in comparison , here , regardeth the misery of poore Ioseph , though his feete be hurt the stockes , and the heauy gyues doe peirce his soule . This is the guerdon of the world , and the reward that the wicked ones repay to Gods elect , as naked they came into it , so naked they shall leaue it for all their toyle . section 16 What comfort therefore may it be to the faithfull children of God , to be freed from this thraldome ; and by Death ( as Gods messenger ) to be sent for of the King of heauen , with him to rest from their trauell , and to be blessed for euer ; for their houses of clay , and earthly tabernacles , to take possession of heauenly habitations , glorious and eternall mansions , with the liuing God himselfe ? To haue perfect libertie and freedome , for their miserable slauery and bondage ; all fulnesse of ioy and comfort , in stead of their former sorrowes and calamities , neuer to hunger and thirst againe , being still fully fed and fraught with the pleasures of Gods house , and fully replenished with the dainties and delicates prouided for the marriage of the Lambe ? &c. Is not this a royall exchange and happy Mart ? And therefore true is Pauls Positions , that Death is the faithfull mans aduantage , and that to be with Christ is best of all . If Peter and Iohn , hauing but a glimpse of Christs glory in the mount , could speedily be resolued that it was best for them to dwell there ; what shall we then iudge of the fruition of happinesse , and substance of glory , when the very shadow thereof is so beautifull and glorious ? why therefore should we feare the sorrowes of death and graue , being fully assured of the comfortable presence and protection of God himselfe . Therefore we reioyce ( saith Paul of himselfe and the section 17 faithfull ) in all our tribulations and afflictions , and why doe they reioyce ? because the loue of God is spread abroad in their hearts , through the holy Ghost . For as the sufferings of Christ doe abound : so doe the consolations increase in Gods elect , to their exceeding ioy . Thus will the Lord , when sicknesse , sorrowes , and death it selfe approach to his children , comfort and visite them vpon their death beds , ministring most sweet refreshing to their soules : With his right hand will hee hold vp their heads , and with his left hand , will he imbrace them in his loue ; he will couer them with his wings , and they shall be safe vnder his feathers ; his faithfulnes and truth shall be their shield and buckler : who now would not hasten to the fruition of such ioy , and continuall gladnesse of heart ? And what man in miserie desireth not to rid himselfe from the daily sorrow and sadnesse of spirit : And since videre Christum sit gaudere ( as Cyprian saith ) to see Christ be the reioycing of Christians , and that without the sight of him it is impossible for vs soundly to reioyce ; what blindnesse and madnesse is it in mortall men , so to loue and embrace this vale of teares , and not rather hasten to that perfect ioy , that they can neuer loose ? Wherefore hidest thou thy face ? ( saith Augustine to God ) happily thou wilt say , no man shall see me and liue . Oh then Lord that I were dead , so I might see thee : Oh let mee see thee , that I may die ; euen here I will not liue ; die I would , yea , I desire to be loosed , and to be with Christ ; I refuse to liue , that I may liue with Christ . CHAP. VIII . The holy life , heauenly conuersation , chearefull death , and blessed daparture of the faithfull , redeemed by Christ . section 1 GOds children now being redeemed from Sinne and Death , and truely vnited to Christ by his spirit ( whom they apprehend by an vnfained faith ) cannot chuse , but shew forth the fruits of this their high calling , to the glory of him , that hath chosen them . And ( being partakers of the diuine nature ) they flye from the corruptions of the world , and giue all diligence to ioyne vertue with their faith , and with vertue knowledge , and with knowledge temperance , and with temperance patience , and with patience godlinesse , and with godlinesse brotherly kindenesse , and with brotherly kindenesse loue , and these things ( being among them and abounding ) will keepe them from being idle and vnfruitfull . The grace of God to them appeareth not in vaine , but teacheth them to denie all vngodlinesse , and worldly lusts , & to liue soberly , righteously , & godly in this present world , &c. and being risen with Christ ( from the graue of corruption , they euery day more and more seeke those things which are aboue , setting their affections where Christ sitteth , and not on the things that are on the earth , for they are dead to the world , and their true life is hid with God in Christ : therefore they labour to be holy ( as he that hath called them to his kingdome and glory ) is holy . They daily imploy themselues in reading and meditating of the word of God , in prayer and religious exercises of holy deuotion , loathing still this world , and sinfull life , daily growing to be spirituall and heauenly , hauing their affections and zeale inflamed with the loue of God. They say ( with Augustine ) O Lord , I delight to heare of thee , to talke of thee , to write of thee , to deuise of thee , and in my heart to print whatsoeuer I learne of thee . So must wee walke in these holy paths with all Gods Saints . Godly deuotion and holy meditations ( saith one ) are section 2 as brine and pickle , to keepe and preserue this corruptible flesh of ours from the euill scent that breedeth in our nature , by originall sinne . They are as faggots and firebrands that enkindle and inflame the loue of God in our hearts . And as the fish ( out of the water ) die forthwith , and the drops of raine ( distilling from the clouds vpon the ground ) doe quickly dry and drench vp , and the fire without fuell is soone extinguished : So our faith and loue , &c. ( without these sanctified meanes ) doe suddenly decrease . They are as precious perfumes , burnt in a polluted house , and sick-mans chamber . The sweet incense of prayer , and the sauory smell of that odorifferous balme of a liuely faith and effectuall knowledge of God , purge and clense the corruption of our liues and vncleane desires . God hath chosen vs to be his glorious temple ( in whom hee dwelleth by his spirit ) therefore wee must haue our hearts purified by faith , and clense our selues from all filthinesse and vncleanenesse both of bodies and soules , and so adorne the place of his presence and habitation with all vertue and holinesse . Hee that destroyeth the Temple of God , him will God destroy : for the Temple of God is holy , which you are . Saint Peter willeth vs to gird vp the loynes of our mindes , teaching vs that as they which weare long garments ( when they come in the foule wayes ) doe take and gird them vp , lest they should tag in the way : So we whose mindes and affections doe traile ( as it were ) vpon the earth ( trudging through this foule , and filthy world ) must heaue them vp towards heauen , lest they should touch the damnable filth of sinne and wickednesse . It is in vaine to boast of iustification , without the vnfained sanctification of Gods spirit . For as there can be no fire section 3 without warmth , and light : so neither can God by his spirit be in vs , of with any of vs , but he will also purifie vs from vice , and corruption : therefore wee must follow peace and holinesse , without the which no man can see the Lord. Christ hath crucified our old man , and put to death our vice and corruption , and shall wee reuiue the same ? Shall we maintaine our Sauiours enemies , and giue life againe to these deadly poysons of our soules ? If wee will be Burgesses of heauen , we must be strangers to the earth : Where is the house of our Father , but in heauen ? and there dwelleth our eldest brother Iesus Christ , and all our christian friends and kindred ; Heauen then is our true Country , and on earth we are but trauellers . section 4 When Moses had conuersed with God but fortie daies vpon the Mount-Oliue , at his comming downe , his face shined and glistered with heauenly glory : So must we ( beholding in a mirror the glory of our Lord Iesus Christ , in his word and Gospell ) as it were with open face , and not with a vaile ( as did Moses ) be changed into the same image , from glory to glory , as by the spirit of the Lord. If ( I say ) but this short time , while we liue we be conuersant in heauen ( by our most holy faith and fruits thereof , in all holy affections , thoughts , words and meditations ) we shall in the end become heauenly , and spirituall , both in word and deede . As wee see by experience , when a country-man , hath beene trayned vp sometime in the Court , he forgetteth his clownish kinde of life , and becommeth a Courtier : Let vs therefore leaue the speaches , habit , fashions , and manners of this wicked world , wherein we liue , and inure our selues with the customes and course of the court of Heauen . Let all our thoughts , words and communication testifie , that ( in spirit ) wee are already there . section 5 Christ Iesus ( whom all true Christians haue put on by baptisme , as a garment ) is a most royall robe of grace , holinesse and sanctification ; and shall we be so sloathfull to traile and trample him in the dyrt of filthinesse and sinne ? or putting him off , to put on the vile , and spotted garment of the flesh , by following the lusts thereof ? When winter is once ouer , the nearer that the Sunne draweth vnto vs , the more doth the earth ( being warmed with the heate thereof ) fructifie and increase ; and the longer the daies are , the more worke we may doe : euen so the nearer the kingdome of heauen doth approach vnto vs ( by the comming of Iesus Christ , the sonne of righteousnesse ) or the nearer we draw to death , the more we should be inflamed in the loue of God , and all good workes . As the Sunne beames doe come to the earth , and yet are in the region from whence they are sent : so the mindes and soules of Gods children ( though conuersant in the earth ) are truely seated and setled with God in heauen , from whence they came . Let vaine-glorious worldlings , who ( with the Camaelion ) section 6 liue by the ayre , and therefore are alwaies found gaping ; and who haue ( with the Moone ) but a borrowed light in the world , and no true light of the word , and therefore still continue in waxing and waining ; let such ( I say ) feede still their fancies with shewes and shadowes ( all which shall end in a moment ; ) but let vs that are Christians liue the life of the righteous , that so we may die a righteous death , and liue in peace and happinesse , both here and hereafter . If we liue in the spirit , then let vs walke in the spirit . Our walking and behauiour is a sure and certaine signe whether wee be aliue or dead . If our walking and working be spirituall , then doe we liue in the spirit , but if our workes be carnall , we are dead in the spirit , neither haue we any thing to doe with Christ and his kingdome . As there is a resurrection to the life of glory , so is there also a resurrection to the life of grace . As the death of the soule went before the death of the body : so must the resurrection of the soule ( from the death of sinne ) be first , and then in due time will come the resurrection of the body . Sinne is a kinde of death : this my sonne was dead , and is now aliue : holy conuersation is a rising againe , and blessed are those that haue their part in this resurrection . The prodigall Sonne by repentance found himselfe , who first by riot had lost himselfe : and therefore let vs giue him our life , who gaue vs life . section 7 Christians must be as birds , who for necessitie sake , are faine to stay vpon the earth ; yet still ( for the most part ) are soaring in the skie , where they tune many a pleasant note ; so should our thoughts be imployed in things beneath , but our chiefe delights must still climbe higher , where true ioyes dwell ; where no distracting thoughts can once disturbe them . Raise vp thy selfe O soule ( saith Augustine ) and thinke of that good which containeth all good . Our deuotion must not be as the Morning dewe , which vanisheth with the Sunne ; nor like the leaues of Autumne that fall from the tree , but our goodnesse must abide so long as wee liue ; yea , wee must rather yeelde vp our breath and being , then our faith and deuotion . section 8 Euery one feareth the death of the body , but few are affraide of the death of the soule . That which possibly cannot be auoyded , men seeke to shun ; but to auoide sin ( that they may liue for euer ) few or none doe care . To labour not to die , is but trauell in vaine : this is to defer , not to auoide Death , but if we would take heede we sinne not , then neede we not be doubtfull after death to liue for euer . Simply to liue is not so good , except a man liue well and in Gods feare ; for the Diuels and the damned liue , but better it were if they had no being . The soule without grace , is as the ground without moysture , which turneth to dust , and vanisheth , and like the barren earth accursed . It is as an vnarmed man , and one that is naked amongst the pykes and darts of his aduersaries . And since the earth was cursed for our sinnes in Adam , and our soules are saued by faith in Christ : let the direction of our thoughts to him be the messenger to our hearts , that our affections are in heauen ; for we are not placed that wee should be planted here , but being bought from this earth ( by bloud ) we should clense our selues in this world with water , that since some inferiour affections must needes be found here below ; yet the dust onely may cleaue to our feete , and our head and hands lift vp to God. So shall we haue comfort in our death , being thus sanctified section 9 in our life , and it shall serue vs as a barge to bring vs to the hauen of happy rest , which now is made ( through Iesus Christ ) the issue of all miserie , and an entrance to true safetie to all Gods elect . Christians therefore ( one would thinke ) neede not ( as Pagans ) consolations against death , but death should serue them ( as a consolation ) against all afflictions . So that wee should not onely strengthen our selues not to feare it , but accustome our selues to hope for it : for vnto vs it is not onely a departing from paine and euill , but an accesse and possession-taking of all happinesse and good ; not the end of life , but the end of death , and beginning of life : because it is not to vs a last day , but the dawning of an euerlasting day . Death now is the way to recouer our former estate , being lost by our first parens . It is the meanes to translate vs from our mortall condition , to euerlasting immortalitie and happinesse in Christ . Who therefore will not be glad to exchange for the better ? Let them desire to liue in the world , whom it loueth and affecteth , but all true Christians it hateth euermore and despiseth . What man being farre from home , would not hasten to section 10 returne into his country ? and though he saile vpon the dangerous seas , would hee not hoyst vp the sailes of his Ship , and hasten his iourney with some hazard to come to the hauen of rest , where he would be ? Now this world is a forraine Countrie to all Christians , where they wander for a while ; our home is the Paradise of God ; heauen it selfe is the hauen , whither Gods children must saile to land , and the way and passage ( both by sea and land ) is death , decreed of God ; which to the godly ( as hath beene said ) is not an end of their liues , but an end of their sinnes . It destroyeth not nature , but reformes it . It cutteth off our corruption , and restoreth vs to immortalitie . Whilst I remaine vpon earth , I am ( as it were ) in my wardship , but hereafter I shall haue the full managing of all my goods . O happy dying , and blessed death , which art made so gainefull vnto me ; why should I feare thee which bringest all sorrowes and feares to an end ? Thy name is fearefull , but thy effect full of consolation ; especially when I behold thee vnder his feete , which hath pulled out thy sting , taken from hell his command , and spoyled the diuell of his power . section 11 The iudgement of God cannot afflict me , for that the Iudge is my aduocate . Sathan my accuser is condemned , & the Angels of the Lord are my defenders against him . The graue ( though it gape wide ) yet can it not deuoure me , for although I must rot in it , yet was it my Sauiours bed , who was laid therein to sanctifie it for me , by his sweet funerall , and to prepare me there a chamber of rest . But O Lord suffer me not to die , before I begin to liue , nor to rot in the graue , before I be assured of my immortall inheritance in heauen ? wound my hart with a holy sorrow ; wash my soule with thy precious blood . Let other men desire to liue many yeares vpon earth , my longing is to aspire to the dayes of heauen , whereas one day consumes not another , but are endlesse , and eternall . The reward of life , the ioy of euerlasting saluation and perpetuall blisse , the possession of Paradise ( which were lost by sinne ) returne againe vnto vs as soone as we leaue this world . section 12 Now where coelestiall things succeede terrestriall , great , and inestimable things , those that are small and base , eternall , and euerlasting , such as are transitorie and fraile , is there any occasion so to waile and weepe ? It belongeth to him to feare death , that would not goe to Christ , which beleeueth not that then hee begins to reigne in heauen , when hee leaues the earth : wherefore wee must iudge of death , not as it seemeth in it selfe , but as it is in Christ . Naturally we desire to be , and consequently wee shunne death , which depriues vs of our being heere . Death ( I confesse ) is fearefull to the dearest children of God , for a while , because it is repugnant to their nature : yet notwithstanding we see our estate , being holden ( as prisoners ) in this body of sinne , so long as wee liue , and therefore we ought to long for the euerlasting life , which is promised vs after death . For when wee draw nigh towards death , then come we neere to it , and death is the very gate of life ; assuring our selues that since Iesus Christ himselfe hath passed that way , we neede not be dismayed , that death shall conquer vs : for it is now ( through him ) but as a rebated sword , and blunted knife , whose edges and points are bowed and broken , which albeit they draw some bloud , yet serueth it but to purge vs. Neyther doth God euer suffer his Elect to depart this section 13 life without great comfort ; vntill they haue seene their Sauiour ( with old Simeon ) eyther in soule or Spirit . The life of this perswasion is the death of sinne ; and such hope of eternitie , is the reuenge of iniquitie . Fye vpon sinne , whilest I behold my Sauiour : fie vpon shame , whilest I behold my glory . Heauen is my hope , the spirituall visions of my heart are the impressions of my ioy . Therefore let vs shake off feare , and arme our selues to runne this race , not seeking any by-way , but keeping on the high-way to heauen , whither Christ our captaine hath already conducted vs in his flesh . CHAP. IX . The blessed and vnspeakable happinesse , ioy , and immortalitie of the faithfull after this life ended . NOw that our desires may be further inlarged section 1 towards heauen , and our affections the better with-drawne from the loue of this deceitfull life , and world of vanities ; it will not be amisse ( at the least ) to meditate on those compleat ioyes , which no tongue indeede is able to expresse , or heart of man conceiue , which Christ ( by his bitter death and sufferings ) hath full dearely purchased for vs. Saint Paul counteth all the afflictions of this life that men can suffer , not to be worthy of the glory which shall be shewed , which he calleth an eternall waight of glory . Our afflictions here are but momentany and temporall ; but the ioyes of heauen are eternall , not possible to be expressed . It is a shew beautifull , in sense wonderfull , in waight excessiue , in measure without bounds , in dignitie without comparison , and in continuance without end : yea , it is such and so great , that as one torment in hell shall make a reprobate to forget all his worldly pleasures ; so the least taste of this glory , shall make the heyres of God to forget all their former miseries . This glory is like God the giuer of it , that must be imbraced for the excellencie of it , and thirsted after for the eternitie of it . The ioyes of heauen as farre exceed these prison-ioyes section 2 on earth , as Mannah in the Wildernesse did the flesh-pots of Egypt ; and the bread that the lost sonne ate in his fathers house , the huskes he ate abroad with Swine . They are so great ( saith one ) that they cannot be measured , so long that they cannot be limited , so many that they cannot be numbred , so precious that they cannot be valued : yet wee shall see them without wearinesse , loue them without measure , and praise them without end . God in creating this transitory world ( which yet is but a poore cottage to his eternall habitation ) what power , what magnificence , what maiestie hath he shewed therein ? what glorious heauens , and how wonderfull hath hee created ? what infinite Starres , and other Lights hath he deuised ? what Elements hath he framed ? and how strangely hath hee compact them together ? The Seas tossing and tumbling without rest , so well replenished with all sorts of fish ▪ the Riuers running incessantly through the earth ( like veynes in the body ) and yet neuer to be empty , or ouer-flow the same . The Earth it selfe so furnished with all varietie of creatures , as that the hundred part thereof are not imployed by man , but remaine to shew to man the full hand and strong arme of his Creator . And all this was done in an instant , with one word , and that for a small time in respect of the eternitie to come : What then shall wee conceiue of the house of God , that glorious heauen it selfe ? If the cottage of his meanest seruant , ( and that made for a time , to beare off ( as it were ) a showre of raine ) be so princely , so glorious , so gorgeous , so full of maiestie ( as wee see this world is ) what must we think that the Kings Pallace it selfe is ? appoynted for all eternitie , for himselfe and his friends to liue and raigne in for euer ? O Lord ( saith Augustine ) if thou in this vile body of ours giuest vs so great and innumerable benefits , from the firmament , section 3 from the ayre , from the earth , from the sea : by light , by darkenesse , by heate , by shadow , by dewes , by showres , by windes , by raines , by birds , by fishes , by beasts , by trees , by hearbs , by plants , and by such varietie and ministery of all thy creatures : Oh ( sweet Lord ) what manner of things , how great , how good , and how infinite are those which thou hast prepared in our heauenly Countrey , where we shall see thee face to face ? If thou doe so great things for vs in our prison , what wilt thou giue vnto vs in our Pallace ? If thy enemies and thy friends be so well prouided for together in this life , what shall thy onely friends receiue in the life to come ? If our Iayle containe so great matters , what shall our Countrey and Kingdome doe ? O my Lord and God , thou art a great God , and as there is no end of thy greatnesse , nor measure of thy wisedome , nor number of thy mercies : so is there neyther end , number , nor measure of thy rewards towards them that loue thee . But these ioyes ( alas ) can we not comprehend whilest we liue in loue with this world , no more then a prisoner shut vp in a dungeon can know what is done in a Princes pallace ; or a banished man in a forraine land , can learne what is done in his Country , from which he is exiled . If the very remembrance of the ioyes of heauen so affect section 4 Gods Children , what will the fruition doe ? Wee are somewhat moued when wee call to minde that all the Saints in heauen doe know God , all see God , all loue God : then what will it be one day to be ioyned with that celestiall societie , to know with them , to see with them , to loue with them ? Now what a ioy is it to consider the ioy of this most ioyfull day to all faithfull beleeuers in Iesus Christ , who shall be quit by proclamation ? Who shall lay any thing to the charge of Gods chosen ? How shall their hearts exult , when those that were not worthy to be seruants , shall be made as Gods sonnes , and coheyres with Iesus Christ of euerlasting glory ? True happinesse ( saith one ) is to haue present all good things that the heart loueth , and to haue absent and banished whatsoeuer the soule loatheth ; when a man both loueth that which is best , and enioyeth it ; when a man enioyeth all that hee willeth , and willeth nothing but that which is best . section 5 Hee which cleaueth to the Lord , is one spirit with him : for true loue is the vnion of louers . Such is euery one as his loue is . So great then shall be our loue to God and heauen , as that wee shall desire to loue nothing else . For with him in his Kingdome , wee shall haue perfect health without infirmitie ; health and saluation shall be the wals of Gods elect , they shall alwayes flourish as in youth , without any danger of withering old age ; yea , they shall be of the measure of age , and fulnesse of Christ ; wee shall haue saturitie without loathsomnesse . Here the eye is neuer satisfied with seeing , nor the eare with hearing ; but then our desire shall be replenished with all good things : I shall be full with thy image ( saith the Prophet , ) They shall not hunger nor thirst any more ; yet being full , they shall still affect ; and in affecting shall be satisfied , that their fulnesse cloy them not , and that they feele no want in their desires . Wee shall haue beauty without any blemish or deformitie : the iust shall be as the Sunne in Gods Kingdome , they shall be like Christs glorious body . Our image shall be heauenly , as now it is earthly : We shall haue all abundance without any want : for God will giue his people a place where there is no penury . There shall be nothing without them which they shall neede to desire , nor any thing within them which they neede to abhorre . Mortalitie shall be abandoned , Death shall be destroyed for euer . Gods Children shall liue in safety without feare , haue perfect knowledge without ignorance : for now we doe but see in a glasse , and then shall wee shee with open face , and know as wee are knowne . Wee shall haue glory without reproach , ioy without sadnesse ; for God will then wipe away all our teares , griefe and sorrow shall flye away when we shall enter into our masters ioy . They that come to the maine Ocean Sea , finde water section 6 enough , if they come by millions to take handfuls of it : So be there a multitude , ( which no tongue can number ) God yet hath Crownes for their heads , and Palmes for their hands , when they shall follow the Lambe whither soeuer he goeth . If there were so great Faith in the earth , as there is most sure reward in heauen , what loue should wee haue to the life to come ? Seeing Christ therefore hath prepared heauen for vs , let vs prepare our selues for heauen . What pleasure then shall wee haue , when we shall be in the company of Angels ? when we shall see our blessed Redeemer with our eyes , and the infinite brightnesse of Gods diuine light ? What a glory shall it be to behold that vniuersall Goodnesse , in whom are all good things ? that greater world , in whom all worlds are contained ? What a ioy shall it be to see him , who being one , is all things , and yet being one , and most simple in himselfe , comprehendeth the perfection of all things ? This is the essentiall glory of the Saints , this is the centre of their desires . Blessed are the pure in heart , for they shall see God : This is a vision that maketh vs happy ; a vision that passeth the beauty of all earthly things , of Gold , Siluer , Pearles , and precious Stones ; of woods , of fields , of Sea , of ayre , of Sunne , of Moone , of Starres , of Angels , and all creatures : for all these things haue their beauty from hence . This sight of God is the full beatitude , and totall glory of man , to see him that made both heauen and earth , to see him that made thee , that redeemed thee , that glorified thee . For in seeing him thou shalt possesse him , in possessing him thou shalt loue him , thou shalt praise him , for hee is the inheritance of his people , he is the possession of their felicitie , and the reward of their expectation . section 7 Mans soule was made according to Gods image , therefore it may be imployed with other things , but satisfied and filled it cannot be ; for it being made capable of God , whatsoeuer is lesse then God , cannot suffice it ; and when it hath God , it hath her hearts desire ; neither is there any outward thing besides , that it would wish . But while it desireth any outward thing , it is a manifest argument that God is not within ; for if God be possessed it can desire no more : For in as much as God is the soueraigne good ( yea all that good is ) the soule hath nothing it may wish for more , but inioyeth him who is all that good is . As long as the soule desireth any creature , it is alwaies hungry , for although it haue what it can desire of creatures , yet remaineth it emptie ; for there is nothing that can fill it , but him alone , after whose Image it was created . And those O Lord ( saith Augustine ) thou onely fittest , who desire nothing besides thee , which iudge al earthly things as dung in regard of thee , and heauenly things . section 8 Oh that is a happy and glorious day lasting euer , and neuer at an end , wherein I shall heare the voyce of ioy and thankesgiuing , when I shall heare it said , enter into thy Masters ioy , which is perfect ioy without all sorrow . There shall be the liuing life , the sweet life , the louely life : There shall be no enemie to assault , no inticement of the flesh to alure , but soueraigne and sure securitie and quiet ioyfulnesse , and ioyfull and blessed euerlastingnesse , and euerlasting happinesse . The happy Trinitie and vnitie of Trinitie , and deitie of vnitie , and blessed sight of deitie : this is the Masters ioy : O ioy aboue ioy , besides which there is no ioy ; when shall I enter into thee , that I may see my God , who dwelleth in thee ! Blessed are they that haue escaped from sea to shoare , from exile to their Countrie ; from the prison of this wretched life , to that surpassing Pallace , enioying this wished-for rest . Their comfort is endlesse , their mirth without mourning , health without sicknesse , way without wearisomnesse , light without darknesse : where we shall be rich without couetousnesse , aduanced without pride , and shal possesse all things without desire , and shall liue eternally without dying any more . I can sooner tell ( saith one ) what there is not in that section 9 blessed life , then what there is . There is no feare , no sickenesse , no death , no heauinesse , no infirmitie , no hunger , no thirst , no heate , no cold , no warre , no contention , no want , no woe , no paine , no pouerty , no corruption , no temtation , &c. I haue now partly told you what there is not there , will you know what is there ? I can say nothing but with the Apostle , No eye hath seene , no eare hath heard , neyther hath it entred into the heart of man , what vnspeakable ioyes God hath prepared for them that loue him . If it be so , what can I doe else , but lift vp mine eyes to heauen , mine eares to God , and my heart to Paradise , to see and vnderstand what I can comprehend vpon earth ? and therefore my soule longeth after thee O God , and sigheth till it see the brightnesse of thy face . O Kingdome of euerlasting blisse , where thou O Lord , the hope of all Saints art , reioycing them on euery side with thy blessed sight ▪ If the wise men of the East came so farre off , and reioyced to see Christ in the manger , what will it be ( in the sight of his Elect ) to see him in his glory ? If Iohn Baptist a babe , sprang in his mothers wombe for ioy of Christ so newly conceiued , and not yet seene , what shall his reall presence doe in his royall Kingdome , but euen rauish with ioy our very hearts and soules , when we shall continually enioy his most glorious sight ? For it passeth all other glory that the Saints haue in heauen , to be admitted to the inestimable sight of Christ his face in heauen , and to receiue the beames of glory from the brightnesse of his Maiestie . If Solomons seruants were accounted happy ( of Sheba the Southerne Queene ) for their daily liuing and residencie in his Court , and hearing of his exquisite wisedome , so admirable to all the world ; how happy then , and thrice blessed shall the Saints and seruants of God be accounted , that liue continually in the Court of heauen , the very Paradise and Pallace of God himselfe ? Blessed ( indeed ) are they that enioy the pleasures of his house , in whose sight is the fulnesse of ioy , and at whose right hand there are pleasures for euermore . section 10 It was Moses honour to see Gods hinder parts , though possibly he could not see his face and liue : and shall it not be then in incomparable ioy and felicitie to the faithfull , to see his glorious face in heauen ? If the presence of God ( saith one ) were vpon hell , it would become the port of Paradise : So on the contrary , if the presence of our sins , miseries , and woes , should pester heauen , and reach vnto the Saints , then should heauen be turned into hell , rest into toyle , peace into warre ; life into death , &c. To conclude , as beautie seemes more excellent when it is paraleld with deformitie ; so will heauen shew more glorious when it is compared with hell . Oh how happy , and blessed is hee which with the onely desire and loue of eternitie pyneth away ? Such a one is neither proud , with prosperitie , nor cast downe with aduersitie ; for as hee hath nothing in this world that he loueth : so is there no losse of any thing in this life that he feareth . Sweete is the fountaine to the weary traueller , and rest to the tyred seruant : Comfortable is the coole euening after a hot sunny day ; yet much more sweet will it be to the Saints of this heauenly citie to haue peace after warre , pleasure after paine , ioy after trouble , and constant securitie after their so long indured sorrowes . That Citie ( saith Augustine ) is scituate aboue all the elements , where no flouds can arise , no stormie windes can blow , no tempestuous waues can beate , &c. CHAP. X. The assurance and certaintie which Gods Children haue of their saluation , and heauenly blisse . HItherto wee haue heard of our comfortable section 1 redemption by Iesus Christ from Sin and Death , and of the heauenly fruits and effects that accompany the same , euen ioy and happines , heauen it selfe , and vnspeakable blessednesse : It now remaineth ( that nothing may be wanting to our harts desire ) to set downe ( in few words ) the ground and assurance that the godly haue for the vndoubted fruition of the former blessed estate : For it is not the bare knowledge of these things ( which the very Diuels and damned may haue ) but the sound euidence , and the demonstratiue and infallible conclusions that the faithfull finde and feele in their soules ( to conuince the certaintie hereof to themselues ) that supporteth their Faith and Hope , till they inioy their expected happinesse hereafter . It might be sufficient ( in this respect ) to perswade vs , ( if our faith were not so weake ) that God hath promised the performance of these things ; that the ground of his promise is his written Word , which cannot deceiue vs , no more then God can deny himselfe ; which word the faithfull beleeuing , haue enioyed the promise , and had the end of their faith , euen the saluation of their soules , yet for our further resolution herein , I will dwell a little longer on this poynt . One demanding the proofe of another life , was asked section 2 ( for his answere ) whether hee beleeued there was a God ? which being granted , it sufficeth ( said the answerer ; ) for if there be a God , hee is righteous ; if hee be righteous , hee must in iustice reward the good and punish the wicked : Now wee know that many naughty men liue here in pompe and pleasure , and seeme to dye in peace ; and likewise many good men in continuall anguish and affliction , consuming away with sorrow and griefe to death it selfe . If therefore there be a righteous God , it cannot be chosen but there is another life , when these good men shall rest in blisse , and wicked men in woe . For it is a righteous thing with God to recompence their tribulation which trouble his children , and to giue rest to his that are troubled : which though many times it be not executed in this life , yet the Apostle concludeth it to be certainly accomplished at the comming of Christ the righteous Iudge . section 3 It cannot be wee should know the grace and loue of God , ( which is our Faith ) but wee must know the fruit of his loue , that is , his glory , and eternall life ( which is our Hope ▪ ) If therefore wee be sure that God doth loue vs in Iesus Christ , wee are also as sure , that God will glorifie vs through Iesus Christ . And as our Faith reioyceth in Gods fauour , so our Hope reioyceth in Gods glory . And as our Faith is sure , that nothing shall separate the loue of God from vs ; so our Hope longeth after the incorruptible inheritance which wee feele and know to be laid vp for vs in heauen . So that this constancie and boldnesse of our hope without wauering , laid vp in our hearts , cryeth still within vs , come quickly Lord Iesus ; and this hope is our warrant , that we are the sons of God : which confuteth all such as conceiue no other thing of hope , then to desire to haue a thing whereof we doubt ; for being demanded whither they be sure to be saued ? they answer , they can haue no assurance , for then how could they hope ? Thus they make hope a doubtfull desire of a thing they wish , instead of a present feeling of the thing they long for . But we are then indeede the children of God , if we hold the reioycing of our hope stedfast and sure vnto the end . section 4 Neither must Christians be discouraged , though their hoped-for glory come not so soone as it is looked for ; for God giueth them the plastour of patience , which shall suffice and support their hope , for he is sure that hath promised , but not to be prescribed a time by vs ; but he must take his own time , & our patience must preuent al distrust . Faith is the foundation of our hope ; for what can we hope for except we beleeue it ? as the ground of faith is the word & promise ; for why should we beleeue , but in respect of Gods promise ? Faith telleth vs , we beate not the ayre : hope biddeth vs hold on our race , finish the course , fight the combat , and then expect the crowne of glory : yea , Faith is fastened by hope , that it doe not wander , and is continued by hope , that it doe not hasten but wait the time ; & it is confirmed by hope , that we may hold on the Faith. Example we haue in the Cananitish woman , who suffered three denials of Christ , each of them doubled , with seuerall reproaches , yet her faith was relieued by her hope , and she had her desire . So Iacob wrestled with God by Faith , and in an assured hope , told him flatly to his face that he would not let him goe vntill he had blessed him : Faith will not flye or yeeld a foot to her spirituall foes , and hope will neuer be foyled : It is the sure and certaine anchor of safety , to keepe both ship and sailes from dangerous shipwracke . The saile that maketh the Ship of our life to ride merily section 5 ( amidst the loftie surges of the Sea of this troublesome world ) is our apparant and stedfast profession of faith in Christ ; taking hold of the middle-mast of his promises , and nestling it selfe in them ( as Doues in the holes of rocks ) hoysting vp rhe harts of the godly aboue al earthly things , giuing them a safe thorow-fare and free passage , through all the stormes and tempests of this wretched life . The Apostle bringeth forth a cloud of examples of such ( who by the sailes of faith ) haue passed the pikes of this dangerous nauigation , and haue happily arriued at the heauenly hauen of rest . A faithfull heart is furnished ( like a Ship of warre ) with shot and powder , and other strong munition , which will surely make all hellish Pyrots and fleshly force , either to pull in their heads , or betake them to their heeles . The Diuell and diuellish men , can neuer sinke our Ship with all their subtilties : so long as wee cast our faith and hope vpon Christ Iesus the corner-stone ? but if it dash vpon the rockes of sinne , it is in danger . Ionahs sin had welnigh sunke the Ship. A Ship may more safely carry any Passenger then a fugitiue which is a vagrant and runaway from God , so saith Epiphanius . So long therefore as the rocke of sinne is in our way , we can make no way towards heauen ; wherefore let vs cast away our sinnes into the Sea ( as Ionah was ; ) for with this sacrifice , the Sea of Gods wrath was appeased . section 6 Wee can haue no certaine knowledge of heauenly things but by faith , for such is their nature that they can no otherwise be knowne , for some of them are passed , and some to come ; some in heauen , some in hell . Againe , God ( whom our faith principally apprehendeth ) dwelleth in that light that none can attaine , wee must therefore beleeue the Sonne speaking of his Father , & search to whom the Sonne hath reueiled him , since wee cannot see him with our eyes . God onely is to be beleeued touching himselfe , who onely knoweth himselfe , and he well beleeueth God , who beleeueth his teachers ( in whom God speaketh . ) Neither is it strange why wee should beleeue God alone concerning himselfe , since we must credit a mortall man touching his owne secrets , whose spirit ( next God ) knoweth best what is in him . Humane vnderstanding ( in diuine things ) is as the sight of an Owle against the Sunne : Such things are knowne ( by faith ) in Gods word . Since God is the highest , it is not possible to reach him ( by the ladder of our reason ) no more then a Dwarfe can reach so high as a huge and tall Gyant . Now we cannot see Gods face , but he is couered vnder something ( as with a vaile ) yea , sometime in such things as are contrary to his nature . As for vs to behold his mercy in his anger . In bringing vs to hell , Faith seeth him bringing vs to heauen ; in darkenesse it beholdeth his brightnesse ; in hyding his face , it beholdeth his chearefull countenance . section 7 And did not Iob see God ( as they say ) vnder Sathans cloake ? for who cast fire from heauen vpon his goods ? who ouerthrew his house , and slew his children ? who stirred vp strangers to driue away his cattell , but Sathan himselfe ? and yet Iob peirced ( with the sight of his faith ) through all these instruments , and actions , confessing plainely , that as the Lord had giuen them , so the Lord had taken them away , and so praised his name . And how often did holy Dauid ( amidst the shadowes of Death ) see life it selfe ? For Faith is of things absent , of things hoped for , of things desired ; and can wee desire any thing wee know not ? and is there of heauenly things any other true knowledge , then by faith grounded vpon the word of God ? Let vs send then our faith in beleeuing , and our hope in expecting ( as Iosuah sent messengers before ) to view that heauenly countrie that God hath promised to giue vs , and these messengers will bring vs word , that the eye hath not seene , nor the eare heard , nor heart of man conceiued the excellencie thereof , which should moue all faithfull men to giue this world willing farewell . He that is eternall hath promised these things , and he is section 8 eternall through whom he hath promised them , and the things that be promised are eternall , bringing eternall felicitie to the beleeuers , and euerlasting destruction to the infidels . Againe , the gifts and graces of God are not without delay ; no delay in the creation , no delay in the redemption , no delay in the comming of the holy Ghost , for suddenly it fell ; and shall we surmise a delay ( after the desolution of our bodies by death ) when we haue fought a good fight , finished our course and kept the faith ? No , no , Christ Iesus standeth ready with a crowne in his hand ( ouer the heads of all his Saints ) to put it on , when they haue put off this flesh . Our saluation in Christ is alwayes fresh and new . If once I be within the new couenant , it is an euerlasting couenant : I was not taken vnder condition of time , nor no time shall preuaile against mee . Our Christian state and condition is not changeable ( as Adams was in Paradise ) but it is made sure in the body of Christ , vnited with the person of the godhead , & so are the waies in which wee are led into it immutable : Our faith is not extinguished , our loue cannot be quenched , our hope faileth not , nor the holy spirit can euer be taken from vs , but still they are new to vs to eternall life . section 9 And as for the wicked , they shall be as well able to saue themselues without God , as to hurt vs hauing God ; and the worst they can doe , is but to send vs to God. And for Sathans darts cast out against vs , they are turned aside in the armour of Christ : his flouds can neuer drowne vs , and his buffetings shall be as our preseruatiues against presumption . Christ our head was wounded for our sins , and is healed againe , raigning and triumphing in heauen ; why then should we which beleeue in him haue our hearts heauie in earth , as though the head had forgotten the body , or any part thereof ? No , let vs not doubt that he will suffer a haire thereof to perish , which he so dearely purchased . Michael ( I meane our captaine Christ ) hath conquered that dreadfull red dragon , and subtill serpent ( with his leaders , and liuetenants ) death and hell ; why should we be so much moued with any force of flesh and bloud , or any mischiefe the world can worke vs ? section 10 Be of good cheare ( saith Christ ) I haue ouercome the world . Seeing hee hath broken the head of our enemie what should his taile so much trouble vs ? Seeing hee hath taken away our sinnes , what should any sorrow remaine amongst vs ? God doth not choose them worthy , but in choosing them maketh them worthy . He hath all in himselfe , which hath himselfe , and hee hath himselfe which hath God , and he hath God who beleeueth , and confesseth his creatour : but he that hath lost his faith , hath nothing else to loose . Christ hath said it ( and it is a warrant to our wearied soules ) that those that his father hath giuen him , may be where he is , to behold his glory . This is his will , and who dare wrest it ? the head will haue his members , the Bridegroome his spouse , God his elect , and Christ his redeemed ; and where will he haue them , but where he is ? and that is in heauen . So much what Death is in Christ . Now followeth our preparation thereunto . The end of the second Booke . THE THIRD BOOKE . Of preparation vnto DEATH . CHAP. I. The necessitie of preparation , with the motiues : the remembrance of Death much auaileth thereunto , to the godly ; and the carelesnesse of most men herein . FOr as much as the best things are section 1 not easily attained vnto ( being so precious and excellent in themselues ) without the hardest labour and greatest attempt ( vile and easie things being vsually most common , and these so rare : ) Our most wise and prouident God ( to whet our affections , and to sharpen our desires to heauen and heauenly things ) hath inioyned vs a taske to be performed before we can aspire to our happy perfection : For hauing the sumptuous tower of our saluation to build , we must first sit downe and reckon our costs it will stand vs in : The crowne of glory being proposed , wee must first fight the battaile of faith without being foyled : And the garland of saluation being hung vp ( as it were ) before our eyes , we must striue to run the race , without tyring , vntill we come to the goale , where we must receiue the prize of our paines with endlesse profit . section 2 The dominions of heauen ( I confesse ) are great and large , but the way thither is narrow and straight , and we must striue to enter in . : the wicket-doore is small , and the throng great ; therefore we must vse a godly violence , to thrust our selues in , if we will be saued . Now the way wee haue heard already , and the doore of our entrance ( which is death ) hath sufficiently beene described : It onely remaineth that we be christianly fitted and prepared for the entrance . Constant therefore we must be in our course , & condition of life , enioyned vs of God : for what auaileth it the Sea-faring man , to haue sailed safely through the surging Seas , to haue escaped dangerous syrts and sands , the craggie rockes and rough passages , if yet he be sunke , or sustaine Shipwrake in the hauen ? What profiteth it the Souldier , or most corragious Captaine , to haue giuen many on-sets in the battaile , and foyles to his foes ; if yet he be killed before he ouercome ? It booteth not to run ourselues breathlesse in the race , if we get not the goale ; and we shoote but at Rouers if wee misse the marke . This world therefore being as a Sea ; a field , a race , and a marke to all Gods elect : Let them so saile therein , as they may come safely to the shoare ; so fight in this field , that they may ouercome ; so runne that they may obtaine , and so shoote that they misse not the marke : that is , that they may after this life , come to the expectation of their hope , end of their trauell , euen the blessed immortalitie of euerlasting life . section 3 We all with our lips confesse that we must die , and that death is the gate either to heauen or hell , and yet not one of vs ( amongst milions of men ) so religiously spend , and passe their daies , as hoping to goe to heauen , or fearing the way to hell . If we be once resolued that in extremitie of sicknesse we cannot escape with life , there is none of vs that is not very sorry that euer he offended God ; liuing in drunkennesse , adulterie , deceit , riot , or in any such excesse , or bad course of life , without Gods feare ; then will euery one wish , that he had better serued God , &c. Such are vaine mens complaints , and late lamentations . Yet now ( whiles God vouchsafeth meanes and time to liue ) why doe we not prepare our selues in time ? Why hasten wee not to liue in such sort , as at the day of death wee wish we had . For looke how Death leaueth a man , so shall the last Iudgement finde him . In this life there may be changes and conuersions from euill to good , but after death there can be none at all : for looke where the tree falleth , there it lyeth , whether towards the North or towards the South . Neede wee haue ro gird vp our loynes , and to get Oyle for our Lampes , at all assayes , for the sodaine and vncertaine comming of the Bridge-groome . Our corrupt and cursed nature will still make vs carelesse section 4 of our end : naturally wee are giuen to cocker our selues with fleshly dreames of continuall peace and securitie , and there is none so olde , but hee hopeth still to liue longer , as though he were in league with Death and Graue . But it is too late to beginne then to liue , when wee must leaue our worldly beeing : therefore to know our selues well , we had neede to make some tryall ; and who can doe this that neuer came to proofe ? Vertue desires danger , and obserues to what it tends , what the scope thereof is ; and not what shee must endure for to attaine to the same : for euen her very endurance is a great part of her glory . A Pilot may be well knowne in time of a tempest , a Souldier in the heate of battell . It is alwayes best fighting with a knowne enemie , and what shall an vnskilfull warriour doe that knowes not the nature , subtilly , weapons and policie of his aduersary ? A good House-holder maketh prouision for himselfe , section 5 and family , and buyeth ( before hand ) all necessary prouision , according to his power : much more ought a Christian to prepare before , for that life that endureth to all eternitie . Some doe as the wife , that would giue none of her pottage , to any , till her pot was ouer-throwne , and then calleth in the poore . With this penaltie ( saith Augustine ) is a sinner punished , that when hee dyeth , hee forgetteh himselfe , who in his life time thought not vpon God. If a theefe be brought from the prison , eyther to the Barre to be arraigned before the Iudge , or to the place of execution , hee will bewayle his misdemeanour past , and promise reformation of life , if so be hee might be deliuered . In this case , we are as fellons : for wee are euery day going to the barre of Gods Iudgement-seate there is no stay or standing in the way : Euen as the ship in the sea continues in her course day and night , whether the Mariners be sleeping or waking : therefore let vs prepare our selues betimes , that in death we may make a happy end . section 6 Many thousand soules ( as rockt asleepe in the cradle of securitie in this seducing world ) doe sodainly finde themselues within the gates of hell ( yet liuing on earth ) before they be aware : For they are led through the vale of this present life ( as it were blindefolded with the vizard of sensuall lusts ) like beasts to the slaughter-house , and neuer espie their dangerous estate before it be too late : And most men are ready to take their farewell of the world , before they thinke of their condition in the world ; and then they would beginne to direct their course aright , when the time requireth them to make an end . But one saith otherwise of himselfe , ( drawing towards the period of his life ) When I was a young man , my care was how to liue well ; since age came on , my care hath beene how to dye well . In this life ( said Augustine ) nothing is so sweet vnto me , as to prepare for my peaceable passage from this pilgrimage of sinne , to life and happinesse . Alas wee encumber our selues with many things ( as Martha did ) not regarding ( as wee should ) that onely needfull thing , to serue our God in life and death . The tempest before expected doth lesse amaze vs when the storme shall arise : Hee that leaues the world before the world leaues him , and thinkes of his death ( as the sicke man harkneth to the clock ) shall say with Simeon ; Now let thy seruant depart in peace . That which foolish men would gladly doe in the end , section 7 should wise men doe in the beginning . It is best , with Noah , to build an Arke while the season is faire and calme ; with prouident Ioseph , to lay vp store of prouision in the dayes of plenty , before the time of dearth and penury come to pinch vs ; while the weather is faire to thinke of a strome , and when opportunitie is offered to follow our thriuing husbandry ; still sowing the seede of godly actions , in the field of a repentant heart , that so ( in the Autumne and end of our age ) we may reape the fruit of euerlasting comfort , for our happy haruest and prouision to come . It falleth out to vaine men , many times in their death , ( as to Pages and Seruitors in the Court ) who being allowed a candle to light themselues to bed , doe spend it in playing and vngodly sports , & are afterwards constrained to goe to bed darklings : So wicked men do waste the light of life by sinne and vanitie , and at last are void of comfort and knowledge at the houre of death . Therefore as our whole life is a passage to death , so should wee make it a preparing for death ; that how soone soeuer the body returneth to the earth , the soule may be as sure to goe to heauen . Let vs doe that before death , which may doe vs good after death , and then sooner or later death shall not hurt vs , which is only euill to the euill , and good to the good . If God offer grace to day , thou knowest not whether he will offer the same to morrow , and therefore now vse it , if thou wilt be sure to vse it at all . The light will shine , when we shall not see the closing in of the day ; the euening will come , when we shall not see againe the breaking forth of the morning light . It behooueth euery one not so much ( with Ezekiah ) to set section 8 his houshold in order for that hee must dye , as to set his soule in order , his conuersation in order , for that after death there is somewhat more behinde , and that is called a time of iudgement . Elisha could say to his seruant , Is this a time to take rewards ? and amidst the pangs of death , is that a time to thinke of amendment of life ? Saint Peter saith , Be sober and watch , for your aduersary the Diuell goeth about like a roaring Lion , &c. As if hee should say ; Watch , for you haue a watchfull aduersary ; if yee respect his old experience , hee was in Paradise ; if his nature , a Lion ; if his cruelty , a roaring Lion ; if his diligence , hee seeketh ; if his intent , that is , to deuoure : we had need then to watch hauing so watchfull an enemie . Watch ( saith Christ ) because yee know not the houre when the Sonne of man will come : As if he had said ; Because yee know not the houre , watch euery houre ; because yee know not the month , watch euery month , because yee know not the yeare , watch euery yeare . Why doe wee not then keepe a continuall watch ouer our soules , since we know not at what houre Death will assaile vs ? section 9 Carnall men are so inchanted with the harlot-like allurements of sinne , and so carryed away by the violent streame of sensuall securitie , as that they quite and cleane forget all remembrance of their end , and become worse then Idols which haue eyes and see not , yea , a reasonable soule , and vnderstand not . But this is Sathans slight , whose businesse was , and is , at , and since the fall of the first man , with this bloudy sword , to slay mens soules ; T●sh , you shall not dye at all : As if hee would haue vs to thinke the remembrance of death but a melancholy conceipt ; and lest it should make too deepe an impression of the feare of God in mans heart , hee will haue the forbidden tree to delight the eye , fayre words to please the eare , and driue all away . Why ? You shall be as Gods : when his drift is to make them all as Diuels . What a dangerous Lethargie of the soule is this , when so many spectacles of mans mortalitie , before our eyes , can nothing moue vs ? or at least our mouing ( with Agrappa ) is not much , but somewhat , which by and by is all forgot and gone ; and so wee thinke of our end , by some running fits , and haue done . Wee will and wee will not , and so ( with the Sluggard ) nothing is done . Some count it death to meditate of death , they like the remembrance of it , as Ahab the presence of Eliah , to be troublesome to them . Let fooles ( as they doe ) make but a sport of sinne , and section 10 say with the old Epicures , What haue wee to doe with Death ? They shall one day finde that Death will haue to doe with them , when hee shall strip them into their winding sheete , binde them hand and foot , and make their last bed to be the darke and slimy graue . Ahab could not abide to heare Micheas speake , for that hee neuer prophesied any good , but euill vnto him ; hee would be wicked , and yet could not endure to heare any other newes then good : So wicked men cannot away to heare of death , because they liue a sinfull life . Balaam desires to dye the death of the righteous , but hee will neuer vndergoe to liue the life of the righteous . As Pharaoh said to Moses ; Depart from among my people : so say the vngodly to Death , Be banished from vs ; thy presence , thy shadow , and the very remembrance of thee is fearefull vnto vs. To muse of their end is the least of most mens thoughts . To heare Saint Paul speake of Gods terrible iudgement to come , is too trembling a doctrine for our delightfull dispositions to heare : with Foelix wee are not at leasure , for this is iarring Musicke , which sounds not aright in the Consort of our worldly pleasures . To thinke of Death is Acheldama ( saith one ) euen a field of bloud : but wastfully to spend the time in the dangerous delights of sinne , and so to be flattered with promise of peace and pleasure , is a tuneable Dittie to most mens eares , vntill their soules so sleepe in sinne , as Sisera slept , who neuer woke againe . But if any Physitian would take vpon him to make men liue euer in this world , what a multitude of Patients should he haue ? and how well would they reward him ? Alas poore fooles , they are earth , and will not know it . But will the forgetfulnesse of death preserue them from dying ? But Plato said truely , that there was no more honourable section 11 Philosophy for a mortall man , then the daily meditation of his mortalitie and death : for the remembrance of death ( through Gods blessing ) serues as a sounding Bell to awake vs from the sleepe of our sinnes , and as a spurre to pricke vs on to vertue , as a bridle to restraine our greedy desires , as an oyntment for our eyes , to make vs clearely see the foulnesse of our sinne , whereof the Diuell is the father , Death his fruit , and Hell his dwelling place . Remembrance of Death is as the match and tinder , that nourisheth and inlighteneth the fire of all holy deuotion ; the Bellowes that kindle all godly affections ; it is ( as it were ) the Fanne that seuereth from our soules the dust and chaffe of all vanitie and sinne ; it serueth as a Pilot to gouerne the right course of our life , who stands euer behinde in the ship ▪ to conduct it the better to the desired Port ; it is better Musicke then that of Dauids Harpe to Saul , against all the raging fits and furies of all infernall Spirits . section 12 Shew me a promise that you shall liue , but to morrow ; or hauing this assurance , that to morrow shall giue you light ; or if it appeare , whether you shall see the light ? Shew mee ( I say ) the promise , and liue to morrow : But what doe I say ? It may be thou shalt liue long ; wilt thou liue a long life and a wicked together , and be in danger to end thy life by a miserable and wretched death ? As the Husbandman is carefull to cast seede into the ground , whilest faire weather lasteth ; and the Merchant to lay out his money , whilest the Mart and good Market endureth : so must Christians take the time and good opportunitie offered ; for the night will come , when no man can worke . We must vse Gods mercies to our gaine , and not to our damnation . When the third Captaine ouer fifty , saw how his two fellow-Captaines were deuoured with fire , it went so neare his heart , that hee went vp , and fell downe , and besought the man of God , that his life might be precious in his sight : But how many thousands of our fellow-souldiers haue wee heard and seene to fall in this spirituall fight ? How many of our dearest friends haue taken their leaue , and yet none or very few , maketh supplication ( I say not to the man of God ) but to God himselfe , that our liues and deaths may be precious in his sight ? Oftentimes hath God knocked at the doore of our hearts , to put vs in minde of our mortalitie ; for who hath not had experience of his declining nature ? But yet for all this , what little humbling of our selues is there before him , whose dominion reacheth vnto the ends of the earth , who bringeth to the graue , and raiseth vp againe ? The perfection of knowledge is to know God and our section 13 selues aright : and our selues then wee best know , when wee haue throughly learned our mortall estate . As men wee dye naturally ; as Christians wee dye religiously : wee must first dye to the world , that after wee may liue to God. By our dying to the world , Christ Iesus commeth and liueth in vs ; and by our dying in the world , wee are sure to goe to liue with Christ . Wee dye not ( saith one ) because wee are sicke , but because wee liue ; so when wee recouer our sicknesse , wee escape not from death , but from the disease . Let vs therefore make that voluntary , which is necessary ( saith S. Chrisostome ) and yeeld it to God as a gift , which wee stand bound to pay as a debt . We must not ( saith Ambrose ) neyther loath to liue nor feare to dye , because wee haue a good and gracious Lord. No good thing can be well and perfectly done at the first ; seeing therefore it is so great a matter to dye , and so necessary to dye well , it is expedient that in our life we learne to dye often , that we may at last dye well , at the very time of death . The Souldiers that be appoynted to fight , doe first practise themselues in the field , to learne in time of peace what they must doe in time of warre . The horse that must runne at the Tilt , trauerseth all that ground before , and tryeth all the steps thereof , that when hee commeth to make his course , he be not found new and strange to doe his feate . Wherefore since all must runne this race , and trauerse this course of death ( which is so long and large , reaching from earth to heauen ) considering withall the danger , that whosoeuer faileth in the way , and goeth not vpright , shall tumble headlong into the pit of hell , it requires our best diligence and endeuour to the vtmost . To guide the ship along the seas is a poynt of skill , but at the very entrance into the Hauen it selfe , then to auoyd the dangerous rockes , and to cast our anchor skilfully in a safe Roade , is the chiefest cunning . To runne the race in a good order , is the part of a stout and valiant Champion , but so to runne that wee may obtaine the crowne , is the very perfection of al his paines . What more Christian-like then a good and holy life ? but after this life finished , to dye in the Faith and feare of God , what more diuine ? Wherefore there is nothing so glorious as to order aright the vpshot of our time , and farewell from this world . To end well this life , is onely to end it willingly , following with full consent the will and direction of God , and not suffering our selues to be drawne by meere necessitie . To end it willingly , is to hope for , and not to feare our death appoynted of God. To hope for it , wee must certainly looke after this life for a better . To looke for it , we must feare God , whom who so well feareth , feareth ( indeed ) nothing else in this world , and hopes for all things in the world to come . section 15 To one well resolued in these poynts , Death can be but sweet and agreeable to his minde : for what can hee feare , whose death is his hope ? Thinke wee to banish him his Countrey ? hee knowes hee hath a Countrey elsewhere , from whence none can exile him ; and that all these Countries are but Innes , out of which hee must depart at the will of his Host . Thinke wee to imprison him ? a more strait prison he cannot haue then his owne body , none more filthy , or more darke ; &c. Will we kill him , and take him out of this world ? that is it he hopes for . It is all one to him , at what gate , or at what time he passeth out of this miserable life : for his businesses then are for euer ended , his affayres all dispatched , and by what way hee shall goe out , by the same hee shall enter into a most happy , and an euerlasting life . The threatnings of Tyrants are to him promises ; the swords of his greatest enemies are drawne in his fauour , for as much as hee knowes that threatning him death , they threaten him life , and the most mortall wounds can make him but immortall : for who feares God , feares not death , and who feares it not , feares not the worst of this life . Why doe we daily pray , that Gods Kingdome may come , section 16 seeing we take such delight to remaine in the prison of this world ? Why heape we prayers vpon prayers , that the generall restauration of all things may approach , if our greater and more affectionate desires would rather serue here below , the enemy of our soules , then to raigne aboue with Iesus Christ ? It belongs to him that taketh all his pleasure in the world , who is caught with the baits of earthly delights , and the flatteries of the flesh , to desire to tarry long in this world . But seeing it hateth the Children of God , why loue they such an enemy ? why followest thou not rather Iesus Christ thy Redeemer , who so ardently loues thee ? Let euery day be to thee as the last day , since thou knowest not whether thou shalt liue till to morrow or no. For still wee carry death about in our mortall bodies , and our life ( in a continuall motion ) stil hastneth to an end . And yet no man marketh how his time passeth . S. Paul saith Idye daily , ( for euen in the midst of life wee are in death , ) and the whole time of our life is but a running vnto death . Therefore seeing Death watcheth for vs on euery side , wisedome it is to watch for him , that he take vs not tardy . The remembrance of our end must be as a Key to open section 17 the day , and shut in the night ; this will make young men more heedfull in their waies , and old men more fearefull of their works , and all men more prouident of the time to come . There is no meanes more effectuall , to make vs shake off the allurements of this life ( as Paul did the Viper into the fire ) then the daily meditation of our end . God leads Ieremie into a house of clay , before hee instructeth him in his message : to teach vs , that we are best lessoned , where our fraile estate may be best considered . Did wee but somtimes behold that pale horse ( whose name is Death ) in our musing disposition , it would make vs trample vnderfoote many alluring occasions of vanitie and sinne , which we pursue fast . Die we must needes , because our bodies are full of sinne , and so die we must willingly , that we may be deliuered from this body of sinne . Die we must because we are full of corruption , and must be changed ; and die we must willingly , as desirous to put on incorruption , that so we may behold our God. Die we must needs , because we beare the image of earthly men , & die we must willingly , that we may be like the new and heauenly man , Christ Iesus . Die we must needes , because God hath so ordained ; and let vs die willingly , to shew our obedience to his wil. Christians must be as Birds on a bough , to remoue at Gods pleasure , and that without resistance , when the section 18 Lord shall visite them . Vpon this condition we entred this world , to goe out of it againe ; and this is the law of Nations , to restore and pay that which wee haue borrowed , and retained for a time . Our life is a pilgrimage or iourney ; when here we haue trauelled much and long , at length needes wee must returne to our home . Againe , it is absurd to feare that which we cannot shun ; thou art neither the first , nor the last , thousands haue gone before thee , and all that are to come shall follow thee . Wee are but Tenants at will , in this cleyie farme ; the foundation of this building is weake in substance ; alwayes kept cold by an entercourse of aire ; the piller whereupon the whole frame and building doth stand , is the passage of a little breath , the strength of it some few bones tyed together with dry strings or sinewes ; and howsoeuer we repaire & patch this simple cottage , it will at last fall into our land-lords hands , & we must surrender it when Death ( the Lords Bailiefe ) shall say this or that mans time is come : Therefore Christians must haue these temporall things in vse , but eternall things in desire ; It is written of those Phylosophers called Brackmani , that they were so much giuen to thinke vpon their end , that they had their graues alwaies open before their gates , that both going out , and comming in , they might alwaies be mindefull of their death and latter end . section 19 I cannot sufficiently wonder at the folly of our nature , so abhorring the mention of Death : yea , euen the aged men , whose spring is past , whose summer is spent , and are euen arriued at the fall of the leafe ; whose heads are dyed with snowie winter colours , and whose ship begins to leake and grate vpon the grauell of their graues : yet how fearefully are they amazed , to heare the last sound of Deaths trumpet ! O foolish imbecilitie , so fearing to be luld a sleepe in Deaths slumbering fits , which is so ready to close vp this mortall day , to bring their soules to an euerlasting morrow . Mans life ( saith one ) is a small thing , but the contempt of this wretched life is a great thing . And why should Christians so loue this sinfull life , and loath their death , which is so gainefull . First it killeth our familiar enemy the flesh , which lusteth against the spirit , and maketh vs that we cannot please God. Now there is no enemie like vnto a domesticall and home-bred enemie , that lieth in our bosome , that rests and sleepes with vs , and is alwayes a companion to the soule , vrging and hailing it to sinne ; but Death openeth the doore of this filthy prison , and stinking dungeon , of this body of sinne , in which we liue as slaues . It freeth vs from this pannier and dungcart we carry about , full of all corruption and vilenesse ; for this corruptible body is heauie vnto the soule , and this earthly mansion keepeth downe the minde , oppressing it with cares . It putteth an end to this our painefull pilgrimage , full of bitternesse and griefe . For what is this life but a heauie mierie way , clagging and tyring our feet and orher limbes ? Consider then how absurd it is , for poore drudges ( so section 20 foyled and wearied ) to be yet vnwilling to haue such an irkesome life and way ended . Our life is full of labour , t' is led with sorrow , and yet left with teares ; so that better is death then such a silly life . We thinke not so much how neare Death we approach ( all of vs being reserued to die ) we complaine not so much of the thing it selfe , as of the day of our death : But would wee not thinke him a foole ( who amongst many other being condemned to die ) would craue it as a great benefit , to be executed the last ? So foolish are many , esteeming it such a matter to haue their death deferred , and a little to prolong their dayes . Malefactors hate nothing more then the giues and fetters , barres and bolts of the prison doores , wherewith they haue beene loaded , and wherewith they haue beene inclosed ; and we foolish men feare nothing more then the opening of this prison doore , for our egresse and deliuery ; we cannot abide it , we cannot indure to haue the locks and shuts ( of this layle of our flesh ) to be broken and battered , for our euerlasting manumission from this seruitude and slauerie of sinne . section 21 Now then , if our whole life be nothing else but a continuall trauell to death ( as wee haue heard ) if the houre of death be also the dreadfull houre of Iudgement , what other thing is our whole life , but a continuall walking towards the tribunall seate of God ? And what great madnesse is it , for men ( going actually to be iudged ) thus in the way to prouoke their Iudge to anger , by continuall sinne ? Let vs better open our eyes , and consider the way wee take : let vs fore-cast with our selues , to what place wee are going , and be ashamed of our euils , or at the least to aduise with our selues , how euill this that wee doe , agreeth with that businesse wee haue in hand . What a wonder is this , that euery day we dye , and yet perswade our selues to liue for euer ? wee are like the Megarenses ( of whom the Phylosopher speaketh ) in making proud and sumptuous buildings , as though they should alwayes liue , yet liuing as though they had but mortall soules . section 22 But to hasten to an end . Whereof commeth so great forgetfulnesse of almighty God , such negligence of preparing our selues to die ? euen from hence , that we presume our life shall last so long : This false imagination perswadeth vs that we haue time inough for all things ; for the world , for our pleasures , for vanitie , for vices , for friuolous and curious exercises , and that yet for all this , we shall haue sufficient time to prouide our selues to die ; in so much as we dare dispose of our life ( as we will of a web of cloath ( for our family ) lying on a table ) appointing one piece for this purpose , and another for that : so we make account of our liues , as though we had the signory and gouernment of times in our owne hands to order , and our life at our owne will and pleasure to dispose of . This fond conceit groweth and is grounded vpon selfe-loue , which alwaies hateth and abhorreth Death , to auoide the paine and griefe which otherwise it would conceiue . Such a one is easily induced to beleeue that another shall die , for as hee is not greatly in loue with others , so is not the knowledge and beliefe of that truth so sowre and vnpleasant vnto him , but as hee loueth himselfe exceedingly , so is hee very loath to beleeue any thing that should increase his paine and griefe . Yet see how such a one is deceiued , hee first of all begins to lead the dance of death , and others ( so censured ) long after doe follow him . So that it fareth with these men , as with yong sea-men , and fresh-water-souldiers , who when they come forth of the hauens mouth , it seemeth vnto them that the land and houses depart away , when they themselues indeede doe moue and passe away , the land and houses standing still . Of what impatiencie is it , not to endure that euill section 23 which together ( with so many and mighty ) is common vnto all men ? Thou refusest to pay the debt ( with all Gods Saints ) which whether thou wilt or no , must needs be discharged . Hee which by nature could not die , was for thy sake made mortall , and subiect to death ; and thou being borne to dye , and which so often for thy sinnes hast deserued death , wouldest thou alone ( amongst all other ) be priuiledged from dying ? Remember therefore thy folly and pride , and rather incourage thy selfe to die , hauing so many fellowes and partners in this case : For indeede wee haue no more cause to grieue that wee shall die , then wee haue to be vexed that wee were borne , or that wee were created mortall men , and not Angels immortall . Death bringeth an equall law , and an ineuitable necessitie ouer all . Now who can complaine for being of such a condition , from which no man is excepted ? for the chiefest point of equitie is equalitie . Let vs therefore pay our tribute chearefully , since wee cannot be released ; and let vs second and follow the will of God without murmuring , from whom all things are iustly deriued ; for Destinie leades him by the hand that goeth willingly , and drags him along that goeth by compulsion . CHAP. II. How dangerous a thing it is not to be prepared for Death , or to deferre the time thereof . HAuing partly heard of the necessitie of preparation , section 1 let vs a little consider of the dangerous want thereof ; for Death being such a fearefull enemie , we may not ( without great hazard of our estates ) meete him naked in the field , but knowing him and his forces , it is fit wee be throughly prepared against the combat . And albeit , we cannot of our selues make any prouision sure inough to serue our turne ( for it is not our owne strength , counsell , or pollicie ) that can stand vs in stead , in such a fight ) yet prouided we must be , if we will preuaile : neither is it Sauls harnesse that will buckle handsomely to our backs , or any other furniture deuised by man , but onely the sling of faith , casting out the stone taken out of that riuer , or rather that inuincible rocke Iesus Christ , that will vtterly foyle this huge Goliah Death . For Gods children hauing continuall experience of his section 2 mighty power , in their worldly deliuerances and of his gracious protection and aide in all the miseries and calamities of this life ( feeling still in themselues , the sufficiencie of his grace , and assistance of his spirit , in all their extremities ) they doubt not euer to commit their bodies and soules to this their faithfull creatour : They doe not feare to be ruled by him in life & death ; no they will goe to God thorow fire & water ; no dangerous paths will they eschew when he cals them ; they care not to goe thorow the vale of death ( leaning on his staffe ) nor to sayle as it were through hell , that they may come to heauen , to enioy his blessed sight ; knowing that by the susteining of a temporall death , they are freed from eternall torments and endlesse fire of hell . For although ( at deaths first entrance , ) a huge flood of sinnes and a fountaine of sorrowes issued out , yet now being altered by Christ , it killeth sinne in Gods Saints , and perfecteth their estate . And so farre off is it from the destruction of a Christian man , that it brings him to perfection ; for after the death of the body , followes the freedome of the spirit , nay , it is the very furnace appointed of God , for the purifying both of body and soule from the drosse of all corruption and sinne . But as it auaileth nothing ( as I said before ) to goe to section 3 warre without weapons , or to keepe a Castle without munition ; no more or lesse can we withstand deaths deadly force , our soules not harnessed against the same . The greatest cowards haue many times the greatest talke , then it will onely appeare what thou hast gained in knowledge , when thou commest to combat with Death : no man knowes in what place Death attends him , therefore in all places we must be prouided : What cares Death for prisons , for guards , for iron barres , &c. one gate or another stands alway open to him , there is but one chaine onely that keepes vs bound , euen the loue of this life , and this must not wholly be shaken off , but extenuated and lessened , that when occasion serueth nothing may hinder vs. If euery day of our life were as long ( as that long day of Iosua ) when as the Sunne stood still a whole day in the middest of heauen , it would auaile vs nothing : For as in the end the night came , which dissolued that long day , so the night of death will at last assaile vs , and make the daies of our life vanish away , how long so euer they haue beene ; for euery thing subiect to corruption fadeth , and he that troubleth himselfe therewith shall passe away . Man is resembled to a peece of rotten wood which breaking in peeces , is turned into powder . section 4 This life is a moment of time , whereon all eternitie of life and death to come dependeth . If it be a moment , and a moment of so great importance , how is it passed ouer by worldly men so carelesly as it is ? If Death be an enemie , then let vs watch him as an enemy , preuent him as an enemie , that so we may endure his hard assaults when time shall serue . Doe that before death which may doe thee good when thou art dead ; for if we prouide not before death , there is no prouision after . It is farre better to enter while the gate is open , then afterwards to knocke in vaine when the gate is shut ; to seeke the Lord while he may be found , then to be found of him vnprouided , when we would not be sought . The morning was faire when Lot went out of Sodome , and yet before night it was burnt to ashes : Nebuchadnezar neuer thought himselfe so sure as when he boasted himselfe of Babel , and ( yet while the word was in his mouth ) God puld him downe vpon his knees . The rich man neuer thought himselfe so likely to liue , as when hee said to his soule ; Eate , drinke , and be merry : yet the selfe same night it was taken from him . The ship would be mended in the hauen , not in the tempestuous Sea ; the breach would be repayred in the time of peace , not in the skirmishes of warre . In time a care would be had of our estate for the time to come . The dayes of man are short , and his time vncertaine ; that little moment wee haue to prouide for a state of all continuance , and to gaine eternitie in , is quickly runne ouer before wee be aware . Gods mercy ( in giuing vs time and space ) passeth along section 5 as a pleasant-riuer ; if we stop the course thereof , by continuance in sinne , it will rise high ( as a floud ) and turne into Iustice , bearing vs downe by force ( as a violent streame ) and ouerthrow our surest repose . Such is here our fraile and brittle estate , that when wee seeme to stand in great securitie , wee then doe dwell in deepest danger ; and when wee least feare , we soonest fall . Calamitie commeth vpon vs not looked for , sicknesse sodainly inuadeth , and Death ( without ransome ) requireth her due ; therefore Boast not thy selfe of to morrow , for thou knowest not what a day may bring forth . Our continuance here is certaine in vncertaintie : therefore ( saith one ) Let our vncertaine condition worke a certaine carefulnesse of our estate to come . That which once , and neuer but once is done , should be aduisedly begunne , carefully prosecuted , and most seriously laboured , with all industry , vnto the end . Wee sleepe with our cause , and wee rise with our cause ( saith Augustine : ) Doe well , and haue well ; liue the life of the righteous , and dye the death of the righteous . To him that passeth through darke places , one light carryed before him , will doe him more good then many brought after him . When sleepe is gone from the sicke mans eyes ; when rather extremitie of griefe , then true sorrow , doth rake out a little sicke repentance from the most carelesse person ; when rest is departed from their tossed beds , then many can wish they had better serued God : but these things should be considered in time ; and here is time , therefore take it before thou endurest a dying life , and a liuing death full of endlesse woe . O good life ( saith a holy Father ) what a ioy art thou section 6 in the time of death ? Thou makest men not ashamed to liue longer , because they liue honestly ; nor afraid to dye , departing religiously , hauing serued a good Lord. But the wicked are ashamed to see him whom they haue dishonoured : the one is quit by a ioyfull Proclamation , the other found guilty at the bar of his owne conscience . What a dangerous course is it , neuer to awake Christ till the ship leake , and be in danger of drowning ? neuer to beginne to liue well , vntill wee be a dying ? neuer to call to minde that time of all times , before we heare the Trumpet sounding , the graues opening , the earth flaming , the heauens melting , the Iudgement hastening , and the Iudge ( with his Angels ) comming to denounce the last sentence and doome ? O consider this you that forget God , lest hee take you away , and there be none to deliuer you . This present life is our market , to make prouision for our soules against the life to come ; now is the time of running to get the prize ; now is the time to fight to winne the field ; now is the time of sowing , for the plentifull crop of haruest comming on : If we omit this time , there is no more crowne , no more booty , no other Kingdome , no other prize , no more haruest to be looked for : for Hee that will not sow in winter , shall beg in Summer . section 7 Marke well ( saith one ) what I say , that a man which repenteth not but at his latter end , shall be damned ? I doe not say so . What then doe I say ? He shall be saued ? No. What then doe I say ? I say I know not , I say I presume not , I promise not . Wilt thou then deliuer thy selfe out of this doubt ? Wilt thou escape this dangerous poynt ? Repent thou then whilest thou art whole : for if thou repent whilest thou art in health , whensoeuer the last day of all commeth vpon thee , thou art safe , for that thou didst repent in that time when thou mightest yet haue sinned : But if thou wilt repent when thou canst sinne no longer , thou leauest not sinne , but sinne leaueth thee . If men come without oyle in their Lampes , then is there nothing for them to expect , but Nescio vos , I know you not : And when they are knowne , Ite maledicti , Goe you cursed into euerlasting fire . God hath giuen other things double vnto vs , that if the one be hurt , the other may stand vs in stead , as eyes , eares , hands , and feet double , but hee hath giuen vs but one soule , which if we destroy , what is there in the world , wherby wee may hope for any life ? The Sonne of God gaue himselfe a ransome for our soules , that they might not be accounted vile , but precious in our sight . All that which thou hast meanes to doe ( saith the Preacher ) section 8 doe it according to thy power , for in the graue , whither thou goest , there it neyther worke , nor discourse , nor knowledge , nor wisedome . Many then thinke of death When they cannot liue , they pardon their enemies when they cannot reuenge , they giue away their goods , when they can no longer keepe them , they forgiue their debters when they haue nothing to pay , they leaue their whores when they can no longer keepe them , they detest wine when they cannot drinke , and defie the world when they can no longer inhabite it ; pride they loath when they are preparing of their winding-sheete , sicke they are , but their repentance is sicker , &c. Death is at our doores , Iudgement ouer our heads , Hell is at hand , all horrible , and yet without horrour . We laugh , we leape , we dance , we drinke , we sing to the sound of the Violl vaine delights , and we inuent to our selues Instruments of Musicke , like Dauid ; as he to the seruice and honour of his God , so we to please our vnsanctified affections and extrauagant lusts . O Lord , set thy feare before our face , and so settle it in our hearts , that we may readily obay thy heauenly call , by flight from sinne , for feare of Iudgement : Let vs not be like to the vnwise Leuite , who at the end of the day would goe on his iourney , by reason whereof hee incurred perill , and was the cause of his wiues heauy end : Let vs rather rise earely , and goe on our way , whiles the light of life doth shine , lest darknesse surprise vs. Old sores are hardly cured , and hardly shall you bring old dogs to lead . An old mans bones ( saith Zopher to Iob ) are filled with the sinnes of his youth , and continue with him vnto the graue . CHAP. III. Of the hinderances of our Preparation to death in generall , and how carefully they must be auoyded . section 1 LEt vs now proceede to remoue such impediments ( through the helpe of God ) as lye in our way to hinder our speedie passage , in this our pilgrimage of death , which is ( as wee haue heard ) the true hauen of life , to all Gods children . Great and manifold are Sathans assaults in this our iourney , who still sheweth himselfe a professed aduersarie in all good proceedings : And here he commeth , not himselfe alone , but with a huge hoast and army of enemies , hauing the whole world , our flesh , and friends , to fight against vs : But of these things in this place , let it suffice to poynt at in generall , vntill wee come to a more particular discourse , as occasion shall be offered . And let vs first learne to arme our selues against these our deadly foes , that so being harnessed ( as it were ) with the armour of proofe , wee may strongly stand out , when wee shall be assailed , neuer yeelding to our foes , but following fast our Captaine Christ , to get the conquest in this our fight , which already is begunne , and shall most assuredly be gotten to all the faithfull . section 2 Sathan first of all will thus be ready to assault vs. And art thou ready to dye O man ? Why then behold the swarme of thy sinnes , the number of thy faults , and monstrous rebellions against thy God , both old and new , of age ▪ and youth , for which the wrath of God , the graue , and hell are ready to deuoure thee . The Law is thy Iudge , which doth condemne thee , thy God is iust and cannot but accurse thee , his sentence is passed , and will not cleare thee , &c. So that here ( without Christ ) no comfort can be found , hee onely must now protect vs , or else wee perish ; his righteousnesse must be our roabe to hide our raggednesse , his merits the onely meanes to cloath our nakednesse ; &c. Which things wee cannot possesse without a true and liuely Faith , which is the gift of God : and therefore wee must pray to haue it wrought in our hearts by the holy Ghost , and all good meanes . This then ( as we haue heard already ) will get vs the victory ouer the Diuell , and all assaults . It will oppose to this our deadly foe , life for death , holinesse for sinne , obedience for the Law ; yea , all Christs satisfactions , to make the whole summe . But of this poynt wee haue sufficiently discoursed . Then commeth the World , and will set abroach his section 3 baites : What wilt thou dye O man ? I pray thee behold thy goodly buildings and stately roomes , thy lands and reuenues , thy rents and treasures , thy credit , wealth , and fame , thy pleasures and delights , and all that thy heart desireth . But alas O World , this thy felicitie is fayned , thy loue is counterfeit , and thy promise is deceitfull . These things ( I confesse ) to be good in their kinde , and for my vse , so long as they stand with Gods fauour . Kept they may be , so that wee loose not God , who now doth call vs , and therefore may not keepe vs from him . Yet I know ( O World ) the vanitie of thy pleasures , the frailty of thy glory , and the ficklenesse of thy goods , and that all these are nothing in respect of the riches of heauen and happy life , which after death I am sure to haue : wherefore I desire to be dissolued , and to be with Christ ; in whom indeede are hid all the treasures of God ; who also is the keeper of our true life : for this our wretched life which now we lead , is no life indeede , but a very death . For , we are dead , and our life is hid with God in Christ ; wee walke by faith , and not by sight ; yea , so long as wee are at home in this body , wee wander and goe astray from God our Lord. And thou ( O World ) ( which bewitchest so many to loue this life ) what should I gaine , if I should serue thee ? I am sure to be a foe to Christ who loues thee not , who prayeth not for thee , whose Kingdome is not of thee : and therefore to loue thee is to hate my God , which to doe , is worse then death . Thy reward ( I know ) is nothing but nakednesse , for naked I came vnto thee , and naked I shall goe from thee : therefore I am willing to forgoe thee , and desire to be freed to dwell with Christ . section 4 Lastly , comes the Flesh ( with trembling and quaking : ) Why ? wilt thou dye O man ? see here thy friends and thy family , thy Wife and thy Children , thy Father , thy Mother weepe and waile , cry and call vnto thee , and wilt thou thus depart ? wilt thou needes goe from them ? It is good ( no doubt ) to tarry still among our friends with Gods good will ; and there is nothing ( vnder God ) but it may be kept , so that God ( being aboue all things which we haue ) be not lost : For hee that loueth father or Mother , Wife , or Children , &c. better then Christ , is not worthy of his presence . And though my friends lament the losse of my life , yet can they not redeeme it : for what man is hee that liueth and shall not see death ? and shall hee deliuer his soule from the hand of the graue ? No , no , neyther riches nor strength , neyther power nor policie can preuaile in this poynt . Death neyther spareth pouerty , nor regardeth wealth , it esteemes neyther manners , age , nor time , but walketh in the gates of old men , and setteth snares continually for young men : no worldly practise can escape the bands of death . It alwayes pursueth vs , and wheresoeuer we goe , it layeth hands vpon vs : And though men labor to liue long , and desire that they might neuer come to the terme of their dayes ; yet indeede it is no other thing to liue , then to make haste to death . Wherefore men doe walke , whither they would not come , and willingly runne to the end of that course which euermore they haue abhorred ; for death is the punishment of all men , the tribute of all men , the rule of all men , and the receiuer of all men : God hath set vs our bounds which wee cannot passe . section 5 And as the greene leaues ( in a thicke tree ) some fall , and some grow : so is the generation of flesh and bloud , one comes to an end , and another is borne . Wee came not altogether , neyther must wee goe altogether : therefore O Flesh be content , O my friends be quiet : needes wee must depart , though to meete againe wee are full sure : And in going from you my earthly friends , I shall not yet be destitute of friends , but make a good exchange ; for I goe to the Saints of heauen , to the liuing God , who is Iudge of all ; to Iesus Christ my Redeemer , to the celestiall Ierusalem , to my abiding Citie , to the company of Angels , to the Congregation of the first borne , to the spirits of the righteous , and to ioyes vnspeakable beyond all mans conceit . Such be the comforts , the rewards , heritages , and exceeding priuiledges that God hath ( before all worlds ) prepared and alwayes had in store for his elect . And therefore still I desire to be freed from the flesh , to liue with Christ ; Wee haue here no continuing Citie , wee looke for one of God : And I know that so long as I am in the flesh I cannot please God , and that if once this earthly house of this tabernacle were destroyed , I shall haue a building giuen me of God , a house not made with hands , but euerlasting with God in the heauens . Not to liue ( said one ) but to passe the life well , is life section 6 indeede . Our life is very short , for all good things , yet long enough , and too long ( may we thinke it ) in regard of our miseries . A dangerous straite , in which the lesse time thou hast to passe , the more perill and danger thou hast in the passage : But this is a miserie of miseries ( that being in such a miserable case ) we liue like men in a phrensie , not knowing our misery . Heraclitus and Democritus could better discerne this poynt then many Christians , of whom it is reported that the one past his life in laughing , and the other alwayes in weeping : seeing ( as it seemeth ) that all our life is nothing else but ridiculous vanitie and lamentable misery . Moreouer , if this life be a vale of teares , a prison of guilty persons , and a banishment of them that be condemned , how canst thou place such great pompe and pride , such gay ornaments , and stately furniture of houses and families , in such a wretched place ? how canst thou take here thy pastimes and pleasures ? how canst thou delight thy selfe in feasting and banketting ? how canst thou desire so greedily to gather the prouision of this world , and be so forgetfull for the life to come ? As though thou wert onely borne to liue alwayes here with bruite beasts , and hadst no portion with the Angels in heauen . Such wretchednesse sheweth of what a miserable stocke thou commest , if nothing can perswade thee to behold this thy great and palpable blindnesse . section 7 Wee maruell much at the rude and ignorant Indians , who ( for glasses and trifles ) are said to part from their purest gold : but wee neuer thinke of our owne folly , who forgoe the treasures of heauen for very bables , and sell our birth-right and blessing for Esaus broath . Men looke vnto pleasures as they are comming to them , & not as they are going from them , when they are wont to leaue trouble and vexation behinde : for the sting of the Scorpion is in his tayle . Wee sell our hearts to the world for very chaffe , and God offers vs millions for them ; nay ( to haue our custome ) hee giues vs an assay of merchandise , peace of conscience , and ioy of the holy Ghost . Who would not traffique with so good a Chapman ? that meanes no other but to doe vs good indeed , and will giue vs heauen , when we haue giuen him our hearts who is in heauen . As all the waters of the Riuer runne into the Sea , so all worldly delights finish their course in the salt brine sea of sorrowes . The peaceable dayes of the wicked , their immunitie from the rod , their dancing to the Instruments of Musicke , haue their present period , and in a moment they goe downe to hell . Such lusty-guts ( in the prime of their pride , and raging madnesse ) are sure of a Iudgement . The gurmandizing Epicure holloweth not so loud ( whilst hee walloweth in his sensuall life , as the Swine in their styes ) but hee shall howle as much when hee is in hell . It was but a dumpish delight that Saul tasted ( in his mad melancholy moode ) in the sweet notes of Dauid , sung vpon the harpe . We must mistrust worldly benefits , and baits couering section 8 the hooke for the fish ; we must not feede so hungerly on then , their pleasings are leasings , and their friendships fallacies ; they are as false witnesses against thy soule , such as Iezabell suborned to kil innocent Naboth : After the manner of Egyptian theeues , they imbrace vs , that they may slay vs : They are as goblets of gold , sugered with poyson . This deceiptful Dalilah of delights , speaketh thee faire , but in the end she will bereaue thee of thy strength , of thy sight , yea , of thy selfe . These waspes flye about thy eares , and make thee musicke , but euermore they sting ere they part . Sorrow and repentance is the best end of pleasure , paine is yet worse , but the worst of all is despaire . How much better is it for thee to want a little hony , then to be swolne vp with a venemous sting ? Wee must vse them without trust , and want them without griefe , still thinking while we haue them , that we possesse a benefit with a charge . If crosses once befall vs , the comfort of riches flie from vs ( like vermine from a house on fire ) leauing vs to our ruine . But he that hath placed his refuge aboue , is sure that the ground of his comfort cannot be matched with any earthly sorrow ; cannot be moued with any worldly thought , but is infinitely aboue all hazards . Let the world tosse and tumble how it list ( as euer it doth ) the rest of Gods children is pitched aloft , aboue the spheare of changable mortalitie ? O the broken reede of humane confidence ! who euer trusted in friends that euer could trust to himselfe ? who was euer more discontented then the wealthy ? Friends may be false , wealth cannot but be deceitfull : trust thou therefore to that ( which if thou wouldest ) cannot faile thee . The Elephant ( being coursed ) casteth her precious tooth section 9 and so escapeth ; so must we forsake the flesh and dearest friends , the world & greatest pleasures , to be with Christ . If men forsake their own will , & submit themselues to Gods , what can be hard ? But if we follow our owne appetites , and delicate nicenesse ( reiecting Gods pleasure ) what can be easie ? Therefore not ours , but thy will be done . God hath a care ouer vs , our life is in his hand , yet scarce the hundreth man hath this fastned in his heart ; for euery one searcheth a way and meanes to saue his life , as though there were no power , and care in God : And yet in his hands are the issues of death : Death seemeth to consume all things , but God deliuereth out of that deuouring gulfe , whom he pleaseth , therefore let vs leaue it at his pleasure , either to deliuer vs from present danger , or to take vs to a better life . A wise man , ought alwaies to keepe himselfe from sorrow section 11 and inordinate care , for this worldly and transitory life , and the things thereof . Not to doe ( as the Doue ) which breeding her Pidgeons about the house , maketh them familiar with the same : And albeit they are monthly taken from her and killed , yet she returneth to her old nest , and breedeth young againe . Worldly fauours , honours , temporall goods , &c. are but as bals of snow , which by the beames of the Sunne dissolue , and come to nothing . What cost doe wee bestow vpon the haires of our head and beard ? which when the Barber once clippeth off , are despised and swept away . A man should neuer trust this foolish life , it is but as a fire kindled on the coales , which consuming it selfe giueth heate to others . God hath made the beasts with their faces towards the earth , thither they looke , for from thence they haue their life , and reliefe ; but man is erected with two standards with his head , face , and breast , to looke to heauen : Let not our hearts therefore differ from our faces ; haue not thy face aboue and thy heart below , but lift vp thy heart ( as thou professest ) lest thou lie to the Church before God and his Angels . section 12 The pouertie of a Christian , doth forerunne the riches which he hath in heauen : The loue of the world , is an exemption from the life of God ; the allurements thereof are like the crying of a Lapwing , that traineth vs the furthest from that we seeke . The pompe of the world , is like a blazing Starre , that dreadeth the minde by presaging ruine ; and the temptations to pleasure , are like canded worm-wood that coosen the taste , and kill the stomacke . To be vnknowne in the world , we neede not care , so be it we be in credit with God , for hee that is great with God , shall haue quietnesse in earth , and blessednesse in heauen . When it ceased to be with Sara ( saith one ) after the manner of the world , she conceiued Isaac the Sonne of promise , her exceeding ioy : so when our worldly desires once wither , heauenly will ensue . Let vs therefore care little for the world , that careth so little for vs. Let vs crosse saile , and turne another way vnto our long home , and looked-for abode : from a life subiect vnto death , to a deathlesse life , euen as neare as wee can with a still and peaceable passage . Am I contemned of the world , it is inough for me that section 13 I am honoured of God ; of both I cannot : the world would loue me more , if I were lesse friends with God : He is vnworthy of Gods fauour that cannot thinke it happinesse enough , without the worlds . The diuell playeth the Host ( in this world ) and will serue our turne , with any delights that flesh desireth , but he noteth all in a booke , and at the day of reckoning ( which is our death ) it will be to our cost , if we take not heede in time . This is the trinitie that wicked men ( saith one ) doe worship , the Diuell , the world and the flesh , instead of the Father , Sonne , and holy ghost . The lust of the flesh , the lust of the eyes , and the pride of life , are the idols that the world doe make their Gods. But the minutes that hackney at the heeles of time , runne not so fast away as doth this world with his pleasures , and fleshly ioyes . Let vs therefore alwaies detest the eye-pleasing baits of carnall desires , and wholly delight our selues with heauenly ioyes . He which once haue drunke of the floods of Paradise ( one drop whereof quencheth the thirst sooner then the ocean Sea ) shall quickly haue the desires of this world , and fleshly lusts , extinguished in him . CHAP. IIII. Of the allurements of the world in particular , and the remedies thereof . section 1 BVt for as much as this wicked world is Sathans kingdome , wherein hee ruleth ( in the iustice of God ) ouer the children of disobedience , blinding the eies of Infidels , with a false glory & glistring shewes thereof , that they should not beleeue the truth of Gods word ; for their further assurance of that incomparable glory & blessed state to come ; it is expedient more fully to disclose this dangerous place , wherein Sathan pitcheth his camp against Gods elect . And so much the rather because it is the passage of their pilgrimage , which possibly they cannot shun . Israel must needs go thorow Edom where cruell Esau dwels ; and passe along this dangerous wildernesse , full of sauage beasts , fiery Serpents , Tygers , and Scorpions : Yet goe hee must , thorow the red sea of all fearefull hazards and temptations ( that spirituall Tyrant Pharo following him fast to the heeles , with all possible violence ) before they can arriue at the heauenly hauen and blessed land of rest . section 2 This world is a Sea of sorrow , and our life resembleth the new sailing Ship , not acquainted with the water , but fleeting to the bottomelesse swallow of tempestuous waues , alwaies threatning the sinking of our life . It is as a course of a most vehement running streame , but yet not appearing to haue any perill of drowning to him that passeth : It is shallow by the sides , but deepe and very dangerous in the midst , aboue , it runneth very quietly , couering the water with great riches , and wares of an inualuable price , by meanes whereof it deceiueth couetous men , that run and enter it . Some wade shallow , wetting onely their feet , and take a few ; others goe vp to the knees , and catch for more : a third sort ( with an insatiable desire ) doe plunge their whole body into the water ; others trusting to swim , so wrestle with the violent streames , and finding it deepe ( being wearied ) sinke to the bottome , which is most swift and raging . We daily pray that God would not lead vs into temptation , yet still we feede our couetous humor , which drowneth vs therin . And the Diuel doth daily pitch his nets to compasse vs therewith , to hale vs into hell , & couetousnes causeth vs to stumble and tumble thereinto . It ingendereth such noysome lusts that drowne men in perdition . It is Sathans forge and stithie ( saith one ) where he fashioneth and frameth a thousand chaines of impieties , to pull men into hell , and a thousand fiery darts to wound mens soules with all sorts of vices , it is the metropolitane citie of all corruption and sinne . All other vices ( saith Hierome ) doe with age waxe old , section 3 onely couetousnesse groweth young with age , and getteth head . It lurketh in the raynes , and is tyed vnto the bowels , neither can it be pulled vp by any strength of men . The greatest rauening beasts , are sometime satisfied , purses and coffers may be filled , but an insatiable minde is a bottomlesse pit , and a gulfe deuouring all , yet neuer replenished . It resembleth a spring , whose riuer is small , yet ( by receiuing other brookes and streames ) groweth strong and violent . Such are like men in a dropsie , still drinking , their thirst increasing : Bernard compareth it to a Lady in a Chariot , whose wheeles are contempt of God , in humanitie , forgetfulnesse of death , and mistrust , whose horses are niggardlinesse and rauin , and whose carter is desire to haue . Chrisostome calleth the couetous man , an enemie to all men , imagining all others to be cast out for a pray , for him to rob and spoyle . He putteth all things to sayle , hee laboureth to haue all , and hath the vse of nothing : he filleth his Cellers , Garners , & Coffers , but ( Lady couetousnesse ) layeth vp the Keyes , and locketh from him the vse of all ; like Horses and Mules going laden with the gold and siluer of others , eate nothing but hay themselues : such a mans wealth is but as a faire Tapestrie , that couereth foule and broken wals : The higher such a man clymeth ( saith Ambrose ) and the higher he goeth the greater is his fall : Before he gaineth he hath lost himselfe ( saith Augustine . ) Such beasts are these misers that they know not this life , yet can they not deny but they must die . What pleasure therefore can they take in cutting the wood , and making the faggots , wherewith in hell ( without repentance ) they shall be burnt for euer . The customers of this world ( saith one ) who haue got their wealth with fraud and deceipt : they sleepe like the Nightingale with a pricke against their breast ; so doe such slumber with a pricking conscience , and liue in horrour of Death . section 4 God therefore in his prouidence and wisedome , hath fraught this life with so manifold miseries , to make them as medicinable punishments for our fleshly desires ; he hath laid such bitter wormewood on the breasts of this flattering world , to waine vs from it ; hee hath made it loathsome to his children , that they should not loue it , but willingly forsake it , and sigh for the blessed life to come : For if we be so vnwilling to forsake this life , so irksome ; if wee be euer whimpring and whining , for the fruits and flesh-pots of this slauish Egypt , what would wee doe if all our life were sweet ? what would we doe if it were wholy to our tast and tallage ? who would then contemne it for Gods cause ? who would exchange it for heauen it selfe ? When Iacob was hasting into his owne country , Laban ( in his great hast pursuing him ) said , why didst thou not tell mee of thy departing , that I might haue let thee goe with mirth and melodie ? when his meaning was to haue kept him still in drudgerie . But as Iacob did well ( seeing Labans countenance set against him ; ) so should Christians ( finding the world to frowne vpon them ) be ready to packe from the world , it being no fit place for them to tarry in . Lots wife ( setting her minde vpon her substance in Sodome and other pleasures there ) shee looked backward , but neuer looked forward againe : She is turned into a Piller of Salt : a Piller , and so standeth for an example ; of Salt , and so should season our vnsauorie desires of this world and worldly things . Small cause had the Isralites to care to continue among section 5 the task-maisters of Aegipt ; no more haue Christians to dwell in this world , as in a wildernes , among many wolfes . Surely this barren light land wherein wee liue ( after all our drugery & excessiue paines ) yeeldeth nothing else but a crop of cares , troubles , feares , & vexations of minde . How acceptable therefore may death be , when in dying we sleepe , & in sleeping we rest from all the trauels of this toylesome life ? Loue the world saith one , & it will deuoure thee , for it knoweth better how to swallow vp her louers , then to support them . There is no trusting to this worlds security , for in one moment the sea ouerwhelmes the same nauies which a little before plaied & sported vpon it . Now , that this world is a sea , the small number of safe passingers , & the great company of such as perish therein doth proue . Here we are placed ( as it were ) betweene heauen & hell , section 6 & our danger is so much the greater , by how much it is easier , to desend downeward then to aspire & clyme vpward ; Facilis discensus Auerni , &c. Learne not to loue the world , that thou maiest learne to imbrace thy God , turne away from it , that thou maiest turne to him . Powre out the dreggs , that thou maiest be filled with pure wine , thou art to be fild with good , powre out the euill , dost thou thinke that God will fil thee with hony , if thou beest full of gall ? Our loue must be as a iust ballance , affording euery man his owne ; but the weights of worldly lusts are vnequall , valewing earthly things to be most pretious , whereas with the christian , they should be estemed as dung . These make that to be of weight & great with man , which is most vile and abhominable in Gods account . Such are the deceitfull scoales of cursed Canaan : Amongst the Iewes for that their contracts and bargaines had by a prescript law , a day of determining and of being voide , therefore , the shorter the time was , the lesse and slight was the price and valuation of the thing . And therefore how much more vile and of lesse account should all these momentanie and earthly things be reputed , subiect to such losse , which though they were not , yet Death it selfe dispatcheth vs of all ? section 7 They which runne in a race , looke what ground they haue rid behind , and how farre they haue to the goale before . And they which looked for the yeare of Iubilee , knew how long they might possesse their bargaines : But there is no mortall man that can be assured to liue a day . Indeede we run , yet hauing deaths shackles on our legs , yea , carrying him about in our whole bodies and liues . The glory of this world ( being grounded vpon the life of man , as the subiect and foundation ) can no longer endure then the substance it selfe . Now if the life be no more but a dreame of a shadow , what must we thinke of the glory of this world , which is shorter of continuance then mans life ? What account would one make of a stately building , if in case it should stand vpon a false foundation ? What reckoning would one make of an image of waxe very curiously wrought , in case it should be set against the Sunne , where ( presently being molten ) it should loose both forme and fashion ? Why doe we make so little account of the beautie of a flower , but because it beginneth to fade so soone as it flourisheth ; for being nipt from the stalke , it presently looseth the pleasant glosse and hew . And albeit glory doe continue after the end of our life , yet what shall it auaile thee man , that hath no sence ? What profiteth it Homer , that now thou praise his Iliads ? euen as Ierome speaketh of Aristotle , that he was praised in the world where he was not , and condemned in hell where hee was indeede . Therefore well said Euripides , that men fall into a frenzie to vse pride after Death . section 8 The tempter ( saith Ambrose ) shewed the glory of the world in the twinckling of an eye , which likewise shall vanish in a moment ; like Nabuchadnezzers Image , that had ahead of gold , brests and armes of siluer , &c. and yet one dash ( with a stone , out of the rocke ) brought all to ruine . All worldly glory is no more sure and certaine , then calmenesse in the Sea , which is still subiect to a storme . O world ( saith one ) most vnworthy to be affected ! where are the riches that pouerty hath not decayed ? where is the beauty that age hath not withered ? where is the strength that sickenesse hath not weakened ? where is the pompe that time hath not wasted ? I say not of men , but of Cities and Empires themselues ? Those that so eagerly seeke after the things of this world , and so seldome and sleightly after heauen and heauenly things , are not vnfitly resembled to children , that esteeme more of Apples and Nuts then the assurance of rents and reuenues . And indeede most men ( and those the wisest in the world ) doe not so much as vnderstand the Kingdome of heauen and the righteousnesse thereof , so farre are they from seeking it , rather then the riches of the world . Such men ( as they say ) set the Cart before the Horse , first seeking things for the body before they take any care for the soule . These men yet are wiser in their generation , then the children of the Kingdome , and haue eyes as broad as the Moone in her full ; but such aduantage hath the Owle of a man , whose sight is better at midnight then mans . Such Owle-faces are better sighted then the children of light . In wily craftinesse the rudest Rusticke easily circumuenteth the cunningst Christian : yet hee is but an Asse in the shape of a man , who hath not learned Christ ; and Ieremy wondreth how hee should be a wise man that is not a godly man. These doe not so much as wet their lips at the well-spring of wisedome , and hauing not so much as a smacke of Gods Word , how should they not but be fooles ? Such are fooles in graine , and a burthen to the earth , setting vp mans folly as a monarchy in the world , displaying ( as with a banner ) their owne worldly fooleries . section 9 But sith our life dependeth not vpon the world , or the goods thereof , but vpon God alone : let vs put our trust not on our goods but vpon God , on whose pleasure our goods depend ; who also hath promised neuer to forsake any faithfull men , that put their trust in him . Wee may not be as sawcy Children , who when they know their Father will not please them in their foolish appetites , will prouide for themselues : but our duety is to be pleased with our daily bread . Many that make this prayer to God , would be very loath hee should take them at their word , and daily giue them bread but for a day at once : yet such men ( in vsing this prayer ) doe nothing else but scorne their prouident God ; but let good Christians learne to cast their care on God , that they may the better moderate their desires . section 10 Learne not so much ( saith Plato ) to increase thy possessions , as to diminish thy lusts : for the high-way to be rich , is to be poore in coueting : and hee is the richest that coueteth the least , and is content with a little . Now the way to cure this Feuer ( which causeth such a thirst of the world and worldly things ) is not to giue vs drinke , and fill of our desires , ( which increaseth the disease ) but by diminishing the immoderate loue and liking of the same . Now one speciall meanes hereunto is to trust in God , since the roote of this sinne is distrust in God. Before the creation of man , the world was made and replenisht with all things requisite for his vse , and before the soule the body was created to receiue it : Sith then God prouided for man before his creation , and nourished the body in the wombe before it was borne , and giueth care to the mother of sustayning and cloathing it before the birth ; shall wee call into question his fatherly care ouer vs ? Let not these things therefore hinder vs in the high-way to heauen ; but casting all our care vpon God , let vs be packing on our iourney . Let the messengers of death be welcome vnto vs , and Death himselfe be imbraced when God doth send it : For though they depriue vs of the world ( with his wealth and pleasures , ) yet they put vs in possession of heauen itselfe , and happy treasures . And for these transitory things ( which are but as vapours and exhalations of the world , ) A godly man ( saith Augustine ) neuer so fully enioyeth his desire , as when hee is willing nothing at all to desire them . Contentment ( saith one ) consisteth not in much , yet he hath much that hath it ; and this is soone obtayned of God in a low estate . Nature ( wee say ) is content with a little , and onely contentation ministreth rest and peace vnto our mindes . The Sea of this world ( saith a holy Father ) freezing vnto vs , it hardeneth , that wee may safely walke vpon it , as Peter on the water . CHAP. V. Of the great griefe of forsaking our wealth and worldly estate , and leauing of our manifold friends and acquaintance in the world : with the remedies thereof . FEarefull is the consideration to flesh and bloud section 1 ( not indued with the comforts of Gods holy Spirit ) to thinke of our poore and naked estate , at our latter end ; Death waiting vpon vs , not onely to depriue vs of our life and beeing , but of all such comfortable meanes and helpes which formerly wee enioyed : taking from vs our houses , goods , and friends ; which Iob beganne to feele and confesse in his tryals with lowd exclamation ; Naked I came into the world , and naked shall I returne . God indeede made all these things for man ; yea , the whole world it selfe , of which hee tooke possession ; yet forgetting his homage to God , and chiefe-rent of obedience , hee forfaited all againe into his hands , and from whence hee came , thither sent he him againe , giuing him iust as much with him , as hee brought at first ; Dust thou art , and to dust thou shalt dissolue . And indeede this prouision is sufficient enough for the place whither hee goeth . For what great matters should we looke for in the graue , where rottennesse is our father , and wormes are our mother ? When our breath once vanisheth , and we shall be turned out of the house-roomes of this world , repayring to our doomes-day house , where the wormes ( the dead mens Lawyers ) shall take their fees out of vs their graue-clyents , and our bodies with our bowels shall be their bread to satiate their hunger . Then happy ( I say ) are those that by the wings of a liuely faith , haue their soules flying vp to the heauenly habitations . section 2 Hither we came as Iacob to Laban ; onely by Gods prouidence , wee are that wee are . If God will giue vs food to eate , and cloathes to put on , God shall be our God. These heards and droues about vs , they are from the mercy of God ; not plants growing in our owne soyle ; not vapours that did arise from vs , but of the nature of influences from heauen are come vpon vs. Euery one sueth to God in forma pauperis : for things necessary wee are poore Publicanes , ( receiuers onely ) God is the giuer of all . Wee cannot call any thing ours but Time ; While we haue time let vs doe good . Nay , this time it selfe is not in our hands , but in the Lords . All these temporall things come from the great store-house of heauen . We may not say ( as the Tempter did ) All these are mine : no , all is Gods , who is the best Land-lord . Hee requires no more but our acknowledgement of his blessings , with thankefulnesse in our obedience . Wee may haue them , wee must not be had of them : wee haue had them to liue , the end ceasing , the meanes also cease concurring to the end . Wee must not make Idols of them , as the Egyptians did of their treasure . section 3 Is it possible to forget whither wee are going ? Where should the members be , but where the head raigneth ? where should the heart be , but where our heauenly treasure is placed ? Christ , who is our treasure is in heauen , whither first our affections must ascend , and then we follow after . Riches ( saith the Wise-man ) helpe not in the time of neede , they take them to their wings and flye away : they are but straw and stabble , no sure foundation to build on . For all worldly goods are ebbing and flowing ( like the Sea , ) and wee doe not possesse them ( as wee ought ) vnlesse at all times we be ready and willing ( when God seeth it good ) to forgoe and leaue them . Let vs consider that when we dye , wee depart from the world , and therefore worldly affections should now depart from vs. Let vs betake our selues wholy to a better habitation , better societies , to better ioyes , and so desire chearefully to be dissolued and to be with Christ . God many times punisheth our ouer-louing of earthly things with their losse , or great hinderance ; because he thinkes them vnworthy riuals to himselfe , who challengeth all height of loue , as his onely right . So that the way to loose them , is to loue them much ; and the largenesse of affection maketh an open way to dissipation . The fayrer and higher in the world our estate shall be , the fayrer marke hath mischiefe giuen vnto it , and ( which is worse ) that which maketh vs so easie to hit , maketh our wound more deepe and grieuous . Neyther must wee thinke that wee hold any thing of section 4 right , which wee enioy of Gods free mercy and grace : neyther in our conceit , to binde the Lord ( at his owne cost and charges , as it were , by Obligation ) to finde vs. And notwithstanding wee be but beggars ( as at whose gate of mercy wee receiue all our maintenance , ) yet to make a rent-charge of all that which he giueth of his free liberalitie . Thus proud men many times make a breach into the Lords possession , and prouoke him ( to proue to their faces ) that all that they haue is but lent them , and borrowed . Let vs therefore vpon euery blow ( when the Lord shall strike vs ) be ready to receiue it , and to yeeld vp our bands vnto him , the condition whereof is , that wee be ready to remoue when hee will haue vs : knowing that Gods prouidence alwayes forceth vs to the best , and as the most may make for the hastning of our soules to our euerlasting inheritance . Let vs learne then not to reckon with our host ; and that wee hold our liues , and all wee haue , not in Fee-simple , but as Tenants at will , that so from day to day , wee may resigne to God the soueraigntie of reuoking vs , at his pleasure . Thus when wee see our selues shut vp , and finde that wee be entertayned in this life ( as Iourney-men for the present day ) not knowing what will become of vs to morrow ; wee shall better desire to take our rest in the bosome of Gods prouidence , and to strike our sayles the lower , when the Lord proclaymeth warre with our secure estate , and learne to cut our prosperitie by the patterne of humilitie ; that when wee are well , to looke for worse ; that so in abounding we may see our wants , in health our sicknesse , and still to stand in doubt , that these outward things may be holden with one hand , and lost with another . section 5 A worldly mans body shall dye but once , but his heart shall dye as often as he shall remember those things whereon hee sets his affections and loue ; for as much as death shall put the knife betweene him and all things hee loued . The deeper roote the tooth hath in the iaw , the greater paine there is in plucking it out : So the more the heart is set vpon the things of this life , the greater griefe will it be to depart from them all . The Diuell had spoyled that holy man Iob of all manner of things saue onely of his life , and it seemed to him that all the rest were of small account in comparison of the losse thereof . So that the thing that naturally is loued , is let goe & lost with greatest griefe of heart . Earthly things in themselues ( without Gods blessing in the vse ) are like alluring strumpets , catching many ( in their snares of beauty ) to lust after them , yet depriuing such as inioy them of all vertue and happinesse . They are like vnto sweet wines of artificiall Nectar , alluring a man to excessiue drinking , yet withall taking man from himselfe , in making him senslesse . They trouble the minde , and replenish the heart with passions . When wicked men will vse their riches , they pollute themselues with pleasures and pride : when they keepe them , care consumeth them , and eateth out their hearts : when they labour to get them , they grow more wretched and miserable . They are like to wilde beasts , which a man can hardly take , and when he hath taken them , must take great heede they doe no hurt . Vaine confidence in wealth , becomes not onely a poyson to Humilitie , Modestie and Faith , but quite and cleane transformes them into Pride , Arrogancie and Infidelitie . Such goods are as plenty of Sugar & fruit ( in the liberty of children , ) as pleasant wine to a drunkard , and as a sword in a mad naked mans hand , more ready to hurt them then to doe them good . All immoderations are enemies to health ( so said skilfull Hipocrates . ) Hee that desires , wants as much as hee that hath nothing . The drunken man is as thirstie as the sweating traueller . It is true of riches and all outward blessings that we say of Fire and Water , They are good seruants , but ill masters : Make them therefore thy slaues , and they shall be good in vse ; good to thy selfe , and good to others by thee ; But if they be thy masters , thou hast condemned thy selfe to thy owne Gally-slaues : Now if a seruant rule , he proues a Tyrant . If thou seruest God for goods and greedinesse of worldly section 6 gaine ( as Iudas did his Master , ) thou maist soone proue a looser of a happy estate , and strangle thy Soule . Wherefore let vs vse our riches as our rayment : such as are fit , are better then those that are too long . For couetousnesse groweth with riches , as the Iuy with the Oake . Our hutches may be filled , but not our hearts : and though wee here loose all our goods , yet are wee scarce depriued of a farthing : And in another life we haue not onely Kingdomes and Empires , but God himselfe , and euerlasting goods , in comparison whereof all the pomp , mirth , cheare , honour , dignities , and preferments of the world , are not to be esteemed as casting Compters towards the finest Coyne , and vilest drosse to the purest plates of gold and precious stone . Wee may lend our selues to the things of the world , but not giue our selues vnto them . Neyther is any thing possessed ( as it ought ) except wee be ready at all times to loose it . Wee must remember alwayes that they are transitory things , which may be lost and forgone when time requireth . These earthly things are good , but woe be to thee ( if for the loue of the creature ) thou forsakest thy creator . If we loue not any thing that seemeth not good vnto vs , then let vs be ashamed so to sticke to them , and not to the loue of him that hath made them good . O Lord ( saith Augustine ) hee loueth thee too little that loueth any thing with thee , and loueth it not for thee . God therefore is to be loued aboue all things , and all things for him . He requires all thy loue that made thee wholy : and maruell not that hee will haue thy whole heart , being sufficient to fill thy heart . O Lord thou hast made all things to serue man , that man alone might serue thee ; and that man might be wholy thine , thou hast made all the creatures his . God hath created all outward things for the body , and section 7 the body for the soule , and both body and soule for himselfe , that man might onely obay him , and onely loue him , enioying God for his onely solace , and all inferiour things for his seruice . That was neuer throughly good that maybe lost . My true riches will not leese mee , though I forgoe all to my skinne . For if hee be rich that hath some thing , how rich is hee that is the maker and owner of all things , whom I enioy ? So long as God fauours mee , I shall haue liberty in prison , home in banishment , honour in contempt , in losse wealth , health in infirmitie , life in death , heauen in hell , and in all these happinesse and rest . If the fire commonly flame according to the quantitie of fuell heaped vpon the same : great then is the fire of Gods loue to the faithfull ; who in stead of fire ( to inflame it ) hath as many benefits for man , as hee hath Creatures . All things loue him , that loueth God ; for to those that loue God all things worke for their good . Good men therefore so vse the world , and the things thereof , that they may enioy God : And the wicked so vse God , as that they may inioy the world . If we loue God lesse then we ought , when we loue many section 8 things besides him , which we loue yet for his sake ; how much then a greater sinne is it , when wee shall loue our goods , and friends , not for Gods sake , but euen in spight of God , in that we loue them more then God , that calleth vs from them ? such Christ pronounceth not worthy of his glory . Therefore happy is hee ( O Lord ) which loueth thee , and his friends in thee , and his enemies for thee ; for he can neuer be destitute of friends who inioyeth God , which is neuer lost , and esteemes all as friends . Gods children and chosen can neuer be poore , that are ioyned to so rich and glorious a head , euen Iesus Christ , the Lord Treasurer of heauen ; in whom all the riches of Gods wisedome , mercy , goodnesse , &c. are hid , and god-head it selfe doth corporally dwell . But ( alas ) thou wilt say it is hard to forgoe our sweet children , and deare wiues , our trusty and best beloued friends , our pastures and tillage , our grounds and sumptuous buildings , our mannor-houses , rents and reuenewes , our great treasures and Iewels , and other worldly wealth : And what of all this to him to whom all things are counted losse , and esteemed as dung , in regard of Christ ? And haue not the true souldiers of Christ learned long agoe to despise all these assaults ; whose soules still watch in the ward and tower of this body , expecting euery moment to heare the sound of the trumpet , to follow their Captaine Christ ? Therefore they vse this body , not as a home or strong hold , but as a Tabernacle and pitched tent , for a time to serue their turne in this field of their warfare : They hoord not their treasures here , but are content with their daily pay , alwayes watching in the campe , harnessed for the fight . The souldiers of the world lie sleeping and snorting : Christs souldiers are alwayes watching and waiting for his comming . If we loue our friends too much , and not God aboue all things , then hath our sorrow no measure as it ought . section 9 He cannot be said to flit , that neuer changeth his host : God alone is as a thousand companions , hee alone is a world of friends ; and though we depart from our friends here , we goe to more better and more louing : As Iacob said ( when hee should die ) I shall be gathered to my people ; hereby declaring that death is a passage to many more folkes , and greater friends then we leaue behinde . There is God our Father , his Sonne our brother , his heauen our inheritance , and all his Angels and Saints as our brethren , sisters , and kinsfolkes ; with whom we shall inioy eternall blisse . That man neuer throughly knew what it was to be familiar with God , that complaines of the want of his home and friends , while God is with him . If the Sonne naturally loue his Father , of whom he hath his body ; how much more should the children of God loue him , of whom they haue both bodies and soules ? Carnall Parents and friends are to be loued , but the Creator to be preferd and double imbraced . Loue him therefore most of all which thou canst not loose ; euen thy Redeemer , who ( to draw thee vnto his loue , and to deliuer thee from the loue of the world ) stretched out his armes vpon the crosse , and suffered a most vile and cursed death , to purchase for thee , not an earthly , but a heauenly and an euerlasting life ▪ CHAP. VI. Now Death is and may be feared of the faithfull , and how of wicked Infidels . No man is to be censured simply for the manner or suddennesse of Death . We may not couet to know our death , or for any thing to shorten our life . THere is no one greater hinderance ( to the section 1 cheerefull resolution of our death and departure ) then the fore-conceiued feare of flesh and blood against the same . And this is common to all men ( without exception of any , ) in a measure and degree ; for so long as wee remaine in this body of sinne , wee cannot choose but feare death ( the wages thereof , ) which followeth and pursueth the sinner to his graue , as the shadow doth the body till the Sunne be set . And indeede it is both naturall in all to desire their being , and so to hate Death , depriuing them thereof in this world : as also lawfull in Gods children for their true humiliation , before they be exalted in the highest heauens . It may be feared , in regard it is the destruction of nature in a mans owne selfe and others ; and in this respect Christ feared it himselfe , without any sinne : But wee must not feare it otherwise , then sicknesse , pouertie , famine , with other calamities of body and minde , which God will not haue vs to despise or lightly regard , but to feele the paine thereof , because they are sent as punishments for sinne ; and he doth therefore lay paines and torments vpon vs , that they may be feared and eschewed ; and that by eschewing them , wee may further learne to hate the causes of them , which are our sinnes , and by our experience in feeling paine , to acknowledge that God is a iust Iudge , and an enemie to sinne . And albeit ( I grant ) that the most faithfull men haue their fits of feare , yet are they euer free from the bondage section 2 and state of those that haue no hope : For although they die in body , yet are they free from eternall death : And this is their blessing indeede , not that they shall not die , but that the snares of death cannot hold them ; not that they shall not feare , but that feare shall not conquer them : and he is a true christian man , that neither refuseth to die , nor yet fainteth for any feare of death . Before iudgement it is good to be afraide , that thou maist finde fauour at the tribunall of the Iudge . Faith and a religious feare are alwaies friends in a Christian man. The feare of Gods iudgement is as a needle , the loue of God as a thread ; first the needle entreth , and then followeth the thread . Faith striketh Gods children with feare and terrour , and anone vanquisheth and ouercommeth the same ; it feareth vs with the greatnesse of him whom we offend , and yet ouercommeth the same by leading vs to Christ , our attonement to God. section 3 And as it is ( sometime ) no fortitude or man-hood to be afraide to die , but a stupor and stoicall obstinacie : So to feare death approaching , is not alwaies a note of infidelitie and mistrust of Gods loue , seeing feare many times proceedes from the infirmitie of nature or sexe . Ezechiah was an vpright man , yet feared he the sentence of Death , his very bones did shiuer and all his ioynts did quake , yea , his tongue did chatter like a Swallow ; and Christ himselfe had his agonies and wrestlings . The affections of nature are not simply euill in themselues , but lawfull and tollerable when they are ordered by Gods spirit . But if we feare death , let vs seeke out the cause of this feare : are our sinnes the cause ? let vs repent and amend : Is it the loue of this world ? let vs hate it : Is it for want of faith ? let vs pray , Lord helpe our vnbeliefe . section 4 But what speake I so much to true Christians , concerning the feare of Death , they hauing so many causes rather to imbrace the same ? First to shew their subiection and obedience to Gods will , by the example of Christ ; Father not my will , but thy will be done . Secondly , for as much ( as by death ) all sinne is abolished , and wee for euer cease to offend our God any more : Our bodies likewise are brought to a better condition then euer they were in our liues ; for by death they are made insensible , and so freed from all the miseries of this life , ceasing to be the instruments of sin any more . Againe , it giues the soule passage to rest , life and heauenly glory , in which we shall see our God as he is , perfectly know him , and praise his name , keeping an eternall Saboath in the celestiall places . And lastly , it executeth Gods iudgement vpon the wicked , and purgeth his Church from such filthy dung and drosse . Let Pagans therefore ( saith Cyprian ) and Infidels feare Death , who neuer feared God in their life ; but let Christians goe as trauellers vnto their natiue home , and as children to their Father , willingly & gladly . Balaam would faine haue comforted himselfe with riches & honour ( which he esteemed so much , ) yet was he not without feare , which at last brake out , and forced him to wish that his soule might die the death of the righteous , and that his latter end might be like vnto theirs : So ( I beleeue ) it is with all wicked reprobates , they know it , and euen ( as Iosuah saith ) withall their hearts , and withall their soules they know it ▪ that the righteous mans life is better then theirs , and tremble and quake at the remembrance of their owne death , which is farre worse then theirs , desiring to die the death of those , who in their life and practise they vtterly detest . True it is , that wicked men ( in appearance ) die quietly section 5 in their beds , hauing ( as Iob speaketh ) no bonds in their death : But iudge such a one no more by his death , then by his birth ; for many women may haue more easie trauell of a reprobate , then some of an elect childe of God. Hypocrisie it may be , hath put the conscience to silence here , that they may more suddenly and fearefully roare out in hell . It may be a crust is growne vpon their hearts , that they rot and fester within , and feele it not ; whereas the elect haue the wound of their sinne kept alwaies open ; neither can they flye the least breach of the Lords displeasure , but are anguished ; neither can they thinke that they euer feare inough ; which tender heart of a Christian , is like the Adamant , as it to draw the iron , so this to draw the oyle of grace into his soule , for his solace . If a man die like a Lamb , and passe out of the world ( like a bird in a shell ) the sottish sort , say that certainly hee is saued ; although neither holinesse was in his life , nor God in his mouth , grace in his heart , nor yet repentance , faith , or feeling at his death . Such men saith one ( excepting their feather-beds and pillowes ) die liker beasts , then Christians : For they shall neuer haue their sinnes forgiuen , which first or last doe not vndergoe a holy despaire for them , acknowledging nothing to remaine in themselues , but matter of iudgement and euerlasting death , and comfort and eternall life , to flow alone from Iesus Christ . For thorow him we see our sinnes purged , the diuell vanquished , death and condemnation abolished , our selues established and infranchised into the libertie and freedome of the Saints in heauen . Are we ready to goe out of this world ( as the Israelites out of Egypt ? let vs sprinckle our hearts with the blood of the Lambe , and the destroyer shall not enter , nor haue power to hurt vs. Let vs call to minde Gods loue , who spared not his Sonne , but gaue him to death for vs , and how shall he not giue vs all things with him ? section 6 The steps of Saints ( saith one ) and the state of sinners , their liues ( I meane ) and deaths , are here equally bound vp with the coards of corruption , yet vnequally matched in the ioy of their seperation : the one falling away like a flower ( transplanted to a better soyle ) the other rushing vpon the rocke of Gods wrath , either shamefully deiected with the horrour of iudgement ( while they liue ) or else fearefully entangled with the feare of torment when they die . Yet may we not in conscience censure any man simply for his manner of death , or sudden departure : for many sicknesses slay men suddenly , euen while they haue meate in their mouthes , and are full merry : Many are sharpe , and of long continuance , as the Palsie , Sciatica , or Hipgoute ( as Physitions best doe know : ) Some take away the vse of the tongue and other members , as the Apoplexie and falling euill : Some the wits , as the Phrensie , and burning feauer , and other strange and vnknowne diseases , as experience it selfe doth proue ; and therefore it is good to be prepared in our Christian estate . But in all these strange assaults of our brethren , we must iudge the best ; for there neuer can be an euill death where a constant good life hath gone before : For as many ( amidst these torments ) doe suddenly passe to the Paradise of Gods Saints ; so many dying peaceably in their beds , are swiftly translated from earth to hell ; yet still precious in Gods sight is the death of his Saints . Elie was a Priest and a good man , yet brake he his neck section 7 with falling backward from his seat . Ionathan a godly man and a faithfull friend to Dauid ; yet was he slaine in battell by the vncircumcised Philistimes . The Prophet that came from Iuda to Bethel ( to speake against Ieroboam , and his Alter ) was a good man , yet killed by a Lyon. So was Iosiah slaine in the valley of Megiddoe . Iobs children ( so well brought vp by their Godly Father ) were slaine by the ruine of a house , in a violent winde ? Wee must not therefore iudge so much of men by their manner of death , as by their life ; for though sometimes a good death may follow an euill life , yet an euill death can neuer follow a constant good life . Correct therefore thy euill life , and feare not an euill death , for he cannot die ill that liues well . So that sudden death is onely euill to them which lead an euill life ; it finding them vnprepared carrieth them suddenly to hell : But it cannot be euill to them which liue well , for finding them prepared , it freeth them from paine which others indure , by long and lingring sicknesse , and brings them forthwith to the place of happy rest . Some pray against sodaine Death , which yet can neuer come sodainely to Gods Saints , whose whole life is a continuall meditation of Death . We ought rather to pray to be deliuered from a bad and wicked life , which maketh the death of the reprobate so sodaine and fearefull . And with what reason can we name Death sodaine , which euery day manifesteth it selfe to all our sences ? For what else doe we heare from the cradle , then lamentations & mourning for the dead ? What doe we oftner see with our eyes , then exequies and funerals of the departed ; mourners weedes , and monuments of men deceased ? Now if we regard not the burials of others ; Death commeth home to our owne doores , and houses , to our friends and kinsfolkes : Yea , how often are we our selues remembred in our owne persons , by the messengers of Death ? Who hath not sometime or other bin in danger of the same , by sea or land , by storme or tempest , by warre or famine , by theeues or Pyrots , by sicknesse or some disease or other ? Wheresoeuer thou turnest thee , Death still pursueth thee : Euery mans house is as his refuge , and Castle ; yet how many are ouerwhelmed with the ruines thereof ? how many hath the earth swallowed vp , and the ayre choaked ? Famaine and thirst ( without continuall reliefe ) are as Deaths Souldiers , still ready to strike vs to the heart . What shall I say ? Man can no sooner be named , but his mortalitie is sounded out . Death therefore can be sodaine to none , but to wilfull , ignorant , secure , and carelesse sots , who ( although they liue a hundred yeares , and are daily warned thereof ) will be still vnprepared . section 8 Againe , some are so foolishly curious , that they would choose their kinde of Death . Some require a certaine space and time in their sicknesse , for to repent and amend . Some desire quickly to be rid out of paine , that they be not tormented in themselues , or troublesome to their friends ; but these be notes of our infirmitie and weakenesse . True faith maketh a Christian carelesse of these circumstances , and constantly to commit both kinde , manner , space , and time of sicknesse , and death it selfe , to the wise disposing of their almighty and mercifull maker . Neither may we be moued ( as many vniustly are ) for that the time and houre of death is hidden from vs , for herein God manifesteth his goodnesse , to keepe vs from presumption to sinne ; and that we should not deferre our repentance to the latter end . By this meanes he cheereth vs and freeth from that griefe & sorrow which we should too truely receiue of our death & graue . Thus he restraineth the wicked , that they do lesse hurt to the godly , and the godly themselues are feared from doing euill , as those that may die to morrow , or ( if God will ) in a moment : and withall inforceth them to doe well , as those that should liue for euer . section 9 Man knoweth not his end , but as fishes are taken with the baite , & birds with the snare ; so death commeth vpon them vnexpected . Which point condemneth such as will seeke to Palmisters , & Pythonists , to star-gazers and Physiognomists , to Calculators , & birth-Wizards ( no better then very Witches ) to Babilonicall , or rather Diabolicall Southsayers , and Inchanters , to know their end and age . But what madnes is this , to desire to know our end , of such as are ignorant of their owne ? Such are like to King Saul , who sought to the Witch at Endor , & like to Ahazia that sent to Baalzebub : but what auayled this , but to double their death , in hazarding the saluation both of body and soule ? And as wee may not vse any vnlawfull meanes for the preseruation of life , or be too curious in searching out section 10 our death : So must none ( for any distresse ) be weary of their life , or by any wicked course procure their death . God hath giuen no man leaue to depriue himselfe of the least space of time allotted vnto him for his repentance ; nor to shorten the benefit of life , which hee hath granted him , to gaine an eternall state . Hee that brought vs into the world hath onely the calling of vs out againe ; and when hee calleth thee ( and not before ) must thou depart . Abridge the time wee may not , wee must not , for all the crosses and losses this world can lay vpon vs. We must seeke to mortifie our flesh in vs , and to cast the world out of vs ; but to cast our selues out of the world , is in no sort permitted vs. A Christian ought willingly to depart , but not cowardly to runne away : Hee must fight therein , as a Souldier in the field ; but he may not leaue his place without shame and reproach . If it please the Generall to recall him , let him take the retraite in good part , and with good will obay it , for hee is not borne for himselfe but for God : of whom he holds his life in farme , ( as his tenant at will ) to yeeld him both house and rent . It is in the Land-lord to take it from him , not in him to surrender it , when a conceit or sullen dislike ouer-takes him . We must not twine a-two the little twist of our mortalitie , vntill our clew be ended , but pray to our God , for the thread of his grace , to lead vs out of the labyrinth of such a troubled minde , ready to destroy our soules . Wee should not seeke death , death should rather come to vs , then wee goe to it before our time . Life is precious , and it is great impietie to bring it into perill . For a man to see the greatnesse of his sins finally , and not the greatnesse of Gods grace ( in the remission thereof ) is Caines disease , and a fruit of Iudas kisse . Will God require bloud at the hand of man and beast , and shall he not require it at thine owne hand ? Thou maist not kill another , therefore not thy selfe . Holy Iob would rather endure in his flesh all extremities , then to procure his deliuery ( by an vntimely death ) to be free from his miseries . section 11 Gods Children alwayes waite in their trials , vntill death open the doore for their deliuerance . Let no Christian therefore be cast downe by distrustfull thoughts . The tempest may rage , but stay a while , and the calme will follow . The Sunne may be ouer-cast for a season , but the weather will be fayre againe . Christ may hide him a little time ( as it were ) behinde the Curtaines , but his Spouse at last shall see his chearefull face . I will not feare in the euill day ( saith the Prophet : ) Is not the euill day the day of our end ? This euill day ( by the hope of the resurrection ) is made a good day . The wickednesse which our mortall enemy casteth at our heeles , is now remoued by him , who hath broken his head . Christ told Peter , that when hee was old , they should binde and lead him whither hee would not : to shew that hee should suffer of another , and not of himselfe . God giueth to euery one their hyre in their due time and turne : But hee who leaues his worke ( before God cals him ) looseth his wages ; and who importunes him before the time , is destitute of reward . Wee must rest then in his will , who in the midst of our troubles will set vs all at rest in his due time . section 12 Wee must therefore neyther hate this life , for the toyles therein ( for that is sloath and cowardlinesse ) nor loue it for the delights , ( for that is folly and vanitie : ) but serue our selues of it , to serue God in it ; who afterward shall place vs in ioyfull rest , and replenish vs with pleasures , which shall neuer more perish . Againe , to flye it is childish , and in flying from it , wee meete it : Much lesse ought wee to seeke it , ( for that is temer●tie ) nor euery one that would dye , can dye . It is enough that constantly wee waite for deaths comming , that shee neuer finde vs vnprouided . Wee must not fall sodainely vpon death , but march valiantly towards the same , by little and little : wee must not rashly or vnaduisedly leaue our life , like one that takes his runne to fetch the better rise . CHAP. VII . Consolations against the agony of Death , and horrour of the Graue , and Corruption . THE very remembrance of Death is bitter section 1 enough to frayle and mortall man , but the agonies and bickerings wee haue in the flesh , are farre beyond the conceit of men . For such is the weaknesse of our nature , and the guiltinesse of sinne , ( making warre in our flesh ) that without especiall aide and helpe from heauen , wee shall be swallowed vp of griefe . And what man is hee , so strong in Faith , that can contayne himselfe in this pittifull tryall of deaths combat ? It made Christ himselfe to sweat , and cry , and pray , before he got the victory . Although ( I confesse ) the burden of our sinnes ) and Gods wrath , were importable to any but himselfe , yet was hee fitted with grace and power without measure ; and for all that felt this horrour : and therefore the best and strongest regenerate men cannot goe free , but are made conformable to the sufferings of Christ in a measure : Besides , the corruption of sinne remayning in vs , which finally must be purged by the bitter pill of death . Ezechiah ( after the sentence of death pronounced section 2 against him by the Prophet ) complayneth how his dayes were cut off , that he should goe to the gates of the graue , to the pit of corruption , where hee could not see the Lord any more , in the Land of the liuing : nor the inhabitants of the world , to confesse and prayse God as the liuing doe , and hope for his truth . He cryes out , that his habitation is remoued like a Shepheards Tent , and his life cut off as the weauers webbe ; that God brake all his bones like a Lyon , and so made an end of him . This made him in his prayer to chatter like a Swallow , and mourne like a Doue : Hee saith , hee was oppressed , and walked to his graue in the bitternesse of his soule , &c. What should I speake of many other of the faithfull ? which cry out aliue , as men free among the dead , drawing neere to the graue , and going downe to the pit : who are remembred no more , but cut off by Gods hand , lying in a place of darknesse , and in the deepe , feeling Gods wrath lying vpon them , being vexed with all his waues and stormes ? How doe they stretch out their hands with lamentable complaints ? saying , Shall thy louing kindnesse be declared in the graue ? or thy faithfulnesse in destruction ? Shall thy wondrous workes be knowne in the darke ? and thy righteousnesse in the land of obliuion ? I omit to speake of Iob , of Ionah , and many of Gods children , who haue rufully complained in this case . section 3 If the parting company of one way-faring man with another ( when they haue trauelled but for a time together ) doe cause such sorrow and solitarinesse , what a griefe then will it be , to thinke that two such friends ( as the Soule and Body haue beene ) shall be separated and singled one from another , which so long haue trauelled together , euen from the mothers vvombe , vntill the instant moment of death ? Betweene whom there hath beene so many knots and bands of mutuall loue . O Death how imperious art thou to carnall mindes , aggrauating their other miseries , not onely by expectation of future payne , but by the remembrance of wonted ioyes ; not suffering them to see ought , but what may torment them ▪ Great ( no doubt ) are the horrours of death , when the sicke man shall see the world , his friends , and all earthly things , forsaking him ; but farre greater is the horrour of iudgement , to consider hee is now going to answere for all that hee hath done in his body , whether it be good or ill . If the countenance of an earthly Iudge be fearefull to a guilty prisoner , how much more shall the beholding of an eternall Iudge , amaze all such , who finde a thousand witnesses in themselues , to giue in euidence against them ? But as hee that is to passe ouer some great and deepe Riuer , ( vpon a narrow plancke and straite passage ) must not looke downeward , to the streame of the water , but ( for preuenting of feare ) must set his foote sure , and cast his eyes to the bancke on the further side : So must hee that draweth neare to death ( as it were ) looke ouer the waues thereof , and fixe the eye of Faith vpon eternall life . If in the time of temptation wee looke to sayle a right course ( neyther sincking nor slipping into the gulfe of desperation , neyther battering our Barke against the rocke of presumption , ) let vs in a contrite spirit cry to the Lord our God , and say , Heale my soule , for I haue sinned against thee : for thou healest those that are broken in heart , and bindest vp their soares . I see ( and that with ioy ) how my flesh must decay ; for looke what freshnesse soeuer was in it at the first , diminisheth day by day : And I neede not goe farre to seeke for death ; for I feele not so small an infirmitie in my body , but the same is vnto mee a messenger of dissolution . Yet for all this , I shall see my God , and when I am couered in the belly of the graue , I am assured hee will reach mee his hand , to raise me vp againe to immortalitie and life ; so that this base cottage and shade of leaues being brought to dust , shall yet in the end be conuayed vnto my incorruptible house in heauen . That dissolution is well bestowed , that parts the soule section 4 from the body , to vnite them both to God. All our life here is but a vitall death : How gainefull therefore is that death that determines this false and dying life , and beginnes a true and happy life ? Hee that hath Stephens eyes to looke into heauen , cannot but haue the tongue of the Saints , to say ; Come quickly Lord Iesus . Such a man ( seeing the glory of the end ) cannot but contemne the hardnesse of the way : but who so wants these eyes , though hee say , and sweares hee feares not death , beleeue him not . But is thy soule sorrowfull vnto death ? Remember Christs prayer in his Agonie , Father , not my will , but thine be fulfilled : Teaching vs what to doe in the time of distresse , what wee should thinke , how wee should speake , whom wee should inuocate . In his temptation hee withstood the Tempter , to shew vs how to come out of temptation : In his Agonie hee prayed , to teach vs how , and what to pray . section 5 Let vs call to minde how wee lost happinesse , in seeking to saue ourselues ; and iust it is , ( that by induring sorrowes ) wee should recouer what wee haue lost . Wee ranne away by committing euill , and wee must returne againe by suffering euill . Once wee sinned by transgressing righteousnesse , and now wee must humble ourselues by induring for righteousnesse . Great were Iobs crosses , which he endured ; none of his Sonnes and Seruants were left , but onely foure messengers , to bring him tidings of sorrow ; and those not altogether , but one after another , to increase the same . All Iobs comforts goe away together , and Sathan was perswaded that this trayne of troubles would haue blowne vp the strongest fort ; but he is deceiued , Iob is the same man still : For hee that did truly serue God in time of prosperitie , did also blesse him in his greatest aduersitie . Here was patience with thankfulnesse well met together . Sathan tooke away many things from him , but God he could not take away , that gaue him all ; his resolution was too strong for that , Though he kill mee , yet will I not be kept from trusting in him . It is God that knoweth the perils of thy death , and can onely defend thee . Through his power shalt thou get thorow , and drinke the bitter draught : Though wee dye , yet liueth God before vs , with vs , after vs , and is able to preserue vs for euer . Death ( as one speaketh ) is euen as a darke caue in the section 6 ground , but who so taketh Christs true light and candle , ( in beleeuing on him ) and goeth into that dimme and darke hole , the mist flyeth before him , and the darknesse vanisheth away : The sweet spices of Christ his buriall , expelleth the strong scent and ill sauour of our rotten graues . He is our hope , our safeguard , our triumph , our crowne ; wee may be dead , but our life is hid with God in Christ . Our true life then is not in this world , but laid vp with God in heauen , and shall in time ( through Christ ) be gloriously reuealed . And although after our departure from our soft lodgings and beds of Downe , our bodyes must be placed for a time in darke dungeons and loathsome graues , there to rot in the earth , and be consumed of wormes ; yet Christians looking vpon them ( in this so vile estate as they appeare ) with the Chrystall eyes of Faith , and considering them aright , as now altered and changed by Christ ( who hath vanquished Death and pursued her to her denne ) we neede not to bewayle our euill exchange , or thinke our bargaine hard ; for that our bodies hereafter shall become most beautifull and precious , and euen conformable to the glorious body of Christ himselfe . And albeit the gate of death be so narrow and hard a passage , yet our heauenly Father shorteneth it ; and though the paines thereof should passe all that wee haue felt vpon the earth , it endureth not long , but maketh quicke dispatch ; and when the paine is greatest of all , then is it nearest an end , and God can then more comfort vs , then the most horriblest death , with the pangs thereof , are able to disturbe or torment vs. Such is the state of this world , that one euill cannot be section 7 cured but by another : To heale a contusion or bruise , must be made an incision . All the paines that our life yeeldeth vs , at the last houre we impute to death , not marking that as our life beganne and continued in all sorts of griefe and sorrow , so necessarily must it end in like afflictions . Wee marke not ( as one saith ) that it is the remainder of our life , not of death , that tormenteth vs : The end of our nauigation that paineth vs , not the hauen wee are to enter , which is nothing else but a sure refuge , against all stormes . And thus wee complaine of death , when wee should indeed complaine of life : as if one hauing beene long sicke , ( and now beginning to be well ) should accuse his health of his former paine , and not the reliques of his disease . For what is it else to be dead , then to be no more aliue in the world ? Now simply not to be in the world , is it any paine ? did we then feele any paine when we were not ? section 8 Nothing better resembleth death then our sleepe , and when doe wee euer better rest then at that time ? Now if this be no paine , why accuse we death of the paines ( our life yeeldeth vs ) at our departure ? vnlesse wee will fondly accuse the time , when as yet wee were not , of the paines wee felt at our birth ? If our comming in be with teares , is it a wonder that our going out be answerable ? If the beginning of our being be the beginning of our paine , is it any maruell that such should be our ending ? Death is no wayes hurtfull to those that be liuing , and for the dead they are out of his reach . Such a death is neuer to be deplored , which is seconded with immortalitie and euerlasting life . Wilt thou feare that once which is alwayes acted ? Fearest thou to dye once , when thou dyest euery day by little and little ? Death , which wee so feare and flye , taketh not from vs our life , but giueth it truce and intermission for a time . Neyther children nor mad-men feare Death , and how absurd is it , that reason and wisedome should not be as able to furnish vs with securitie , as they are fortified by their simplicitie and fury ? section 9 What hurt is it to the inhabitant , to pull downe an old ruinous house , to build it vp againe , and make it more glorious ? Now our bodies are as old rotten houses , for our soules to dwell in ; if God cause our soules to depart then out of our bodies for a time ; and so destroy them , to build them vp againe , and make them fitter habitations for our soules , haue we any cause to mourne ? Nay , rather if we looke not so much on the present condition of our bodies after death , as vpon their glorious estate at the day of resurrection ( by the eye of faith ) wee haue great cause to praise our God , for this our good exchange . And why should the faithfull be affraide of Death , by which they are deliuered from the slauery of sinne ? For when Death hath made vs all , euen leuell with the ground ; the graue shall be to vs as a fould , vntill our Shepheard come ; and to the wicked as a shambles , till the destroyer of their soules shall haue receiued an endlesse commission to torment them . What cause haue wee then to shut our gates against the gaspe of Death ? Or like trembling leaues , to entertaine the gale and blast of sicknesse , which doth but prune our feathers , to flye both faster and swifter towards heauen itselfe . For if neither the waight of our corruption ( though it sorely presse vs ) nor the violence of affliction ( though it soundly beat vs ) can separate vs from the loue of God , nor the league with his creatures ; Into what fond vanities are we fallen , if we would still be hedged in and enthralled in this vale of teares ? and not desire to ascend on that ladder , which Iacob knew to be the gate of heauen ? the skirts whereof ( but seene and felt of the Apostles ) did so rauish all their sences with delight , as that they onely vaunted in the crosses of Christ , which was also their preseruatiue against the feare of death , and their spurre and preparatiue to set the houses of their hearts in order , before they descended to the graue ? We may learne by the very foode that nourisheth vs section 10 ( euen our meates and drinks ) to what loathsomnesse they come , before they worke their perfection in vs. From life they are brought to death , being dead to the fire , & so clean altered from that they were aliue ; from the fire they come to the trenchers and knife , all to hackt and cut ; and from the trencher to the mouth , and there be ground as small as the teeth can make them ; and so from the mouth to the stomacke , there to be boyled and dressed , before they be fit for our nourishment . Is it then any maruell if Christians ( who are to be as Gods delicates and dainties ) in the life to come , be now so defaced and deformed in this world , ( as in a Kitchin and Mill , to boyle and grinde them , ) should by death and the graue , be quite altered and changed for a time , till they atchiue their happie perfection in the world to come ? And as we looke for no nutriment of our meate , before it be digested : So must we not expect for our happy state of heauenly blisse , before the corruption of the world and flesh be first swallowed vp of immortalitie . Raw flesh is not fit meate for the stomack , nor vnmortified men meete for God and heauen , till by death and graue they be altered , and by Gods spirit renewed , as fit Citizens for his kingdom . Let vs therefore waite for sicknesse ( as the fore-runner of sleepe , ) and welcome death ( as the sickle of the Lords haruest , ) beholding our graue as the faithfull treasurie of our bodies , and look vp to heauen as the vndoubted Paradise of our soules . CHAP. VIII . In what things our Christian preparation to Death doth chiefely consist . section 1 HAuing indeauoured to remoue such impediments as hinder preparation , and warned Gods children to auoide some dangerous rocks , in this their narrow nauigation towards the hauen of death ; it seemeth now as necessarie ( for their better encouragement ) to set downe some safe directions , to guide them in this perillous way , that chearefully they may passe on without any stay , till they ioyfully arriue at the land of heauenly rest . Great prouision ( I confesse ) would be made for this long and waightie voyage , but so many things being obserued by others , I will briefely passe by them , and come to the principall prouision it selfe . And as for the disposing and well ordering of our goods section 2 and worldly state , it is best to dispatch this businesse in the time of our strength and health , before we be bound to our beds , and haue to deale with sicknesse ( which troubleth all our senses ) with Physition , with Death , and Sathan himselfe , which then will be most busie to molest vs ; neither will this so short a time suffice , for so many waightie imployments . Remember thy Creatour in the daies of thy youth ( saith the wise man. ) Much more then ought we wholy to thinke on him in the time of sicknes ; when euery day is suspected to be the last day we haue to liue . Many are affraide to make their Testaments betime ( as things infortunate , and presaging euill ) but this is their ignorance and infidelitie : For the disposing of our worldly goods , and exempting our selues from earthly cares , maketh none die more quickly , but more quietly . So had Ezechiah counsel from God to put his house in order ; & Abraham deuided his goods to Isaac , & the rest of his Sons : So Isaac ( dim sighted ) yet in good and perfect health , tooke order for his children before his death ; So did Iacob for his Sonnes , after his Fathers example : Which duetie is very fit to be seasonably performed of euery Christian , of any state or wealth , for the cutting off of contention betweene brethren and kinsfolkes . Besides that , many diseases are so sharpe and sodaine , they giue men small leasure to dispose of themselues ; much lesse so large a time , as to order their goods and familie . As he that dreamed of long life , had suddenly his answere ; thou foole , this night shall they take away thy soule : Sodainely came the flood vpon the wicked world , being eating and drinking ; and sodainely was Sodome consumed with fire , amidst their fleshly pleasures : Sodainly fell the Tower vpon the eighteene men in Syloah , not expected : and sodainely will Christ come in the cloudes , as a theefe in the night : But because all men ( for the most part ) are prouident inough for these worldly matters , and meanes of state , family , friends , Physicke , &c. I come to more necessarie matters , concerning the soule against the time of neede . section 3 The chiefest furniture and best prouision therefore for a Christian man ( against his death and departure out of life ) are faith , hope , and a conscience vndefiled . Faith in Christ , is as Noahs Arke to saue vs from drowning in the flood of our sinnes ; and from the deuouring of the dangerous gulfe of death , amidst the proud waues , and bottomelesse sea of our innumerable transgressions ; able to sinke and swallow vs vp with the wicked world : And hope in God , is as the vnmoueable anchor , fastned to the almighty power of God ( as to the most strong and vntwineable cable ) ready prepared to keepe vs from Shipwrack of our soules , in all the raging stormes , fearefull tempest , and rough passages of Death and Hell. For albeit Death be a fray-bug to all faint-harted Souldiers , and faithlesse men ( not built vpon Christ the corner stone , by a liuely faith , and vndoubted hope , ) threatning , and fearing them with the losse of life , worldly wealth , and all things else : Yet the flocke of Christ , doe scorne and despise her ; who account all the world ( with his wealth and pleasures ) but dung and drosse ; yea , all things losse to win the loue of Christ . Their riches and treasures are placed on high , whither their affections and delights were sent before ; not basely groueling and crawling vpon this filthy earth below , but aspyring and climing to the heauen of heauens , whither long before they were ascended and setled . All earthly things to them are but as toyes and trifles , their inheritance is in heauen , there is the true portion of their cuppe , there be the Iemmes and Iewels that they affect , euen such as are safe from rust , and free from corruption ; And thither they are assured ( by death ) to be speedily conuayed . section 4 He that hath not the helmet of the hope of a better life to come , must needs be vnwilling to leaue this present life , especially if he haue any portion of comfort in the same ; needes must he feare to forsake it , when hee heareth and seeth how roughly death dealeth with other men round about . This maketh Physicke so seriously sought for ( though neuer so costly , ) and Physitians more honoured of many , then the God of heauen himselfe : This causeth so many salt brine teares to trickle and distill from the eyes of worldly men , being in danger to die , which ( although they be reputed to come from a remorsed soule for sinne ) yet from many ( God knoweth ) they proceede from this fountaine ; namely , that they are flitting from this world , where ( if they might liue ) they are sure of something , vnto another life , where they are vncertaine of any good thing . Such men are as a Ship without sayle or anchor , tossed and tumbled with euery storme and tempest , and alwayes in ieopardie of sincking or ship-wracke . Therefore that we may be assured , that we truely haue and enioy these precious iewels of a sauing faith , and hope section 5 vnmoueable ? we must labour to approue , or rather finde out the same , by a Christian life , and an vndefiled conscience . For , euen as pure and christall water , commeth from a quicke fountaine and liuely spring incorrupted : So doth a good conscience , and holy life , from an vnfained faith . And as in digging of Wels , we first finde out and discerne the streames of cleare water , issuing from the liuely spring ; and in searching for mettals of gold , siluer , copper , brasse , or tinne , wee first know wee haue found out the Mines thereof by the shining and glistering veynes in the earth , appearing vnto vs : So if wee will not misse but meete with a liuely faith and blamelesse hope , we must first discerne them by the powerfull fruits of a sanctified life ; alwaies attended vpon by the hand-mayde of a pure and vndefiled conscience . These be the remarkable streames of the true and liuing fountaine of a sauing , faith , and the vndeceiueable veines of these rich and wealthy Mynes of an inuincible hope , to inrich our soules . Loue out of a pure heart , and of a good conscience , and faith vnfained , be linkes of one chaine , beames of one Sunne , streames of one riuer , fruit of one tree , twins of one womb , &c. To separate any of these is to make ship-wrack of the soule . A good conscience watcheth ouer the soule , Charitie is carefull to keepe Gods commandements ; and a pure heart loueth and imbraceth God aboue all ; and faith vnfained is neuer ashamed of professing Christ , and his Gospell for section .6 any trouble . By faith conceiued in the heart , professed with the mouth , and practised with the hand , the righteous man liueth : For as it is certaine , there is no saluation without faith ; So there is no faith without repentāce ; no repentance without amendment of life , nor any amendment without forsaking of sinne : whence wee may conclude , that no euill liuer hath any part in Christs death , but the markes of Gods vengeance abiding on him ; and that he aduentureth his saluation that deferreth his repentance . For what knowest thou , whither tomorrow shall euer come ? Dally not therefore thus with God , till the Diuell take thee in the lurch : For as Christ came to saue vs from the damnation of sinne ; so also to free vs from the dominion of sinne ; and as he was sent to destroy the Diuell , so likewise to ouerthrow the workes of the Diuell : And most absurd it is , for such as are the slaues of sinne , to vaunt themselues for the seruants of God. section 7 The praise of faith is , to ouercome by fighting , that the power of our Lord Iesus Christ may be made strong by our infirmitie . He that hath a soule , must needs breath , and he that hath Gods spirit , must needs bring forth the fruits thereof . Faith ( I confesse ) is euer alone in iustifying , but neuer alone in the person iustified : euen as the eye alone seeth , but the eye separate from the body doth not see at all , but is a dead eye : As Christ neuer raised vp himselfe without his humanitie , yet not his humanitie but his diuinitie raised him vp . Though faith doth worke by loue , yet is it not inclosed in Faith ( as Papists say ) like a Diamond in a Ring : neither yet is Faith as the shell , and Charitie as the kernell ; but faith must haue this place which apprehendeth Christ , who adorneth faith as the colour beautifieth the wall . Faith is a certaine obscure knowledge , or rather darknesse in it selfe , which seeth nothing , and yet Christ ( apprehended by faith ) sitteth in this darknesse ( as God in mount Sinai ) and in the temple : Wherefore Christ apprehended , and dwelling in the heart , by Faith , is the true Christian righteousnesse , who giueth vs eternall life . Christ is the Lord of our life , in him we are by faith , and he in vs. This Bridegroome must be alone with the Bride , in his secret chamber ( all the seruants and family set apart ; ) but after ( when the doore is open ) then let them minister vnto them , let Charitie doe her office , and all good workes be busie . When Faith is feeble , Loue looseth her feruor ; but pray wee the Lord to increase our Faith , and Loue forthwith will be on fire . By Faith indeede we take hold of the righteousnesse of Christ ; by which alone , we are reconciled vnto God : but of this wee cannot take hold , except withall , we apprehend the sanctification of Gods spirit ; for he was giuen to vs for righteousnesse , wisedome , sanctification , and redemption . Therefore Christ iustifieth none , whom he doth not also sanctifie . Wherefore our indeuour and care must be ( for the sure approuing of our faith and hope , ) to haue in readinesse a pure heart , and vndefiled conscience , which may be as vnreprouable witnesses before God and man , that we haue had a sincere care to please our God , not onely in outward action , but inward affection , labouring to the vtmost of our knowledge and power , to put in practise all the holy duties of our callings , towards God and man. Thus if our heart condemne vs not , we are sure to haue peace with God , howsoeuer we are troubled in the world , or afflicted in the flesh . Now to clense our conscience , and to haue it single and sincere , is by the blood-shedding of Christ , which section 8 hath satisfied for our sinnes , whose death ( apprehended by a liuely faith ) doth purifie and purge the same . Which conscience thus cleared , shall now no more accuse , but excuse vs before our God. And albeit our former ignorance and infidelity , hardnes of heart , & securitie ( with the innumerable euils both originall and actuall ) haue stained and defiled the same heretofore : yet now our conscience ( being bathed in the blood of Christ , and rinsed from the guilt of sinne and vncleannesse ) doth henceforward , behold Gods anger turned into fauour , his iustice into mercy , &c. Which sight so purifieth a Christian soule , that neither death nor diuell can dant it . But on the contrary , such as want this good testimonie section 9 of the conscience ( purified by faith in the blood of Christ ) their case is very dangerous , lying still in their sinnes , which in the time of Gods visiting hand , will sting them deadly , and in this world ( if they be not awakened by repentance , but lye snorting in the same till their dying day , ) their conscience that hath furfeited of sinne in this life , will vomit all in their faces , when they come once to their reckoning . For as a good conscience is a continuall feast , and paradise to him that hath it : so an euill one is a perpetuall plague , and prison to the soule ; and like the raging sea , that casts vp mire and durt . A pure conscience ( saith one ) is as the sweetest sugar , to delay the bitternesse of all afflictions ; it is as marrow in the bones , and good blood in the veynes ; as sound health to the body , fitting and inabling it to sustaine all blustering stormes , and winter blasts : It is as a watch-tower , and Beacon on a hill , to giue vs warning and word of all danger imminent to our life : As a Trumpet to awaken vs from our sinnes : It is as the match and tinder , to kindle the fire and zeale of all holy deuotion ; faith , and obedience , still pricking vs forward to all vertue and godlinesse , till wee end our daies in peace . We may say of the conscience ( as Zeno the Philosopher ) of a Wife , that shee is a continuall comfort , or a perpetuall crosse . A good conscience is an inuincible Tower , it may be besieged , but neuer battered and raced to the ground : It will neither be borrowed , nor bought , nor sould ; yet if it should be set a sale , few would buy it . The bed of a good Conscience flourisheth alwayes , as the greene borders in a Garden . If our hearts be setled in loue and obedience to the section 10 Lord , all the world besides cannot defile vs. Our heart is the safest Tower of defence that wee haue in all our life : take heede therefore of thy heart ; for if it accuse thee , it will kill thee : If it be on thy side , let the heauens fall , yet the ruines thereof shall not affright thee ; let thy foes be what they will , let their counsell be what it can , and destruction ( that is conspired ) neuer so cruell , yet if thy heart be faithfull to God , thy enemies shall feare more then thou : for Innocencie assisteth thee , ( which is strengthened with the arme of God ) and cannot be conquered by any meanes of Man , Death , or Diuell . Though nature be weake to raise vp it selfe , and aduersities and temptations strong to cast it downe ; yet both troubles and temptations flye fast away before the face of our trust in God. O Lord take from mee ( saith one ) ( if thou wilt ) my goods and riches , my pleasures , &c. yea my life to , so thou leaue mee my heart , which way neuer cease to loue thee , trust in thee , and call vpon thy name . Thou canst not be friends with thy selfe , till thou be with God ; for thy Conscience ( like an honest seruant ) taketh his masters part against thee , when thou hast sinned , and will not countenance thee till thou be reconciled to God ; neyther dare it be kinde to thee , and vnfaithfull to her Maker . God doth commit men to their Conscience ( as vnto a Tutor ) which vigilantly attends vpon them : and a man may better flye from any thing then from his owne heart : And therefore this hath alwayes beene the ioy and reioycing of the faithfull , to haue the witnesse of a good conscience , that they haue simply and honestly walked with men in this world : This is their Crowne and comfort , to thinke how holily and vnblameably they haue behaued themselues ; that they haue fought a good fight , and finished their course , and kept the faith ; that they haue kept the profession of their hope without fainting , still ( with a good Conscience ) making their request to God. This oyle of gladnesse hath cheared their countenance , and this pure wine of a good Conscience hath gladed their heart ; amidst all their griefe it hath sweetned their sorrowes , hauing the loue of God shed in their hearts through the holy Ghost : And therefore our greatest care must be to haue alwayes a cleare Conscience towards God and man , which will greatly cheare vs against our death . section 11 Christians must be daily practicioners of Faith and Repentance , they must not onely ( by mortification of the flesh ) dye to sinne , but ( being renewed in the spirit ) rise againe vnto righteousnesse and amendment of life . They must hate euill and doe good , pursue after peace and holinesse , without the which no man can see God. For as hee that hath a hope to liue againe ( when he is dead ) must dye while hee is aliue , to sinne and wickednesse : So hee that will escape the second death , must be made pertaker of the first resurrection , to newnesse of life . And those that are deliuered from darknesse , must be translated into the Kingdome of Christ ; and being dead in themselues , must liue the life of Christ . And this is the end , why they are freed from their deadly foes , to serue God in holinesse and righteousnesse all their dayes : So shall they come to peace of Conscience , and ioy in the holy Ghost . section 12 Repentance and amendment of life serue vs ( as the Cannon shot ) to scatter the cruell bands of Death and Diuell ; and ioyning Faith with Repentance , wee shall be sure to winne the field , by the safe conduct of Christ our Captaine vnconquerable ; who ( as wee haue heard ) hath satisfied for our sinnes , fulfilled the Law , and foyled all our foes . If the day of our death finde vs a sleepe in our sinne , woe be vnto vs ; for then wee shall hardly awake . The end of all things ( saith Saint Peter ) is at hand , therefore be sober and watch in prayer . Euery one in his death shall finde this end of all things : when men are once dead and carryed out of dores , all is at an end with them , neyther hath their body any more then their length of ground . One being demanded when it was time to repent , answered , section 13 One day before our death : but when it was replyed that no man knew that day ; hee said , Beginne then to day for feare of fayling , and boast not of to morrow , for thou knowest not what a day may bring forth . It is a folly to dissemble our sores whilst they are cureable , and after make them knowne when there is no remedie . Many pretend to amend all in time , and this time is so deferred from day to day , vntill God ( in whose hands onely all times consist ) doth shut them out of all time , and send them to paines eternall , without time , for that they abuse the speciall benefit of time in this world . For custome groweth to another nature , and old diseases are hardly cured . Wilt thou goe to heauen liuing in sinne as thou dost ? It is impossible . As soone thou maist driue God out of heauen ( saith one ) as goe thither thy selfe in this wicked kinde of life . What then , wilt thou forgoe heauen , and yet escape hell ? This is lesse possible , whatsoeuer the Atheists of this world perswade thee . Wilt thou deferre the matter , and thinke of it hereafter ? Thou shalt neuer haue more abilitie to doe it then now ; and it may be neuer halfe so much againe . If thou refuse it now , thou maist greatly feare to be refused thy selfe hereafter . There is nothing then so good , as to take this good occasion while it is offered . Breake from those tyrants ( which detaine thee in seruitude ) section 14 the Diuell , Sinne , World , and Flesh , shake off their shackles , cut all their bands and chaynes asunder , free thee from their gyues and irons , and runne violently to Iesus Christ , who standeth ( with open armes ) ready to imbrace thee ; make ioyfull all the Angels and Saints with thy conuersion ; strike once the stroke with God againe , and returne to thy Father . Who would be so base minded ( with the Prodigall Sonne in this world ) rather to eate huskes with the Swine , then to turne home with him againe , to be so honourably receiued ; haue such good cheare and banketting , and heare so great melody , ioy , and triumph for his returne ? Hee that will liue without repentance , must looke to dye without repentance . The sparing of the Theefe on the Crosse at the last gaspe , was set out as a medicine against desperation , and not as a matter of imitation . God ( saith one ) spared one , that no man might despaire , and hee spared but one , that no man might presume . The Lord hath promised pardon to him that repenteth , but to liue till to morrow hee hath not promised . section 15 The heauenly dewe of Repentance neuer fals , but the Sunne of righteousnesse draweth it vp . Repentant eyes ( bedewed with teares for sinne ) are the cellers of Angels , and penitent sighes and sobs the sweetest wines , which the sauour of life perfumeth , the taste of grace sweetneth , and the purest colours of returning innocencie , highly beautifieth . O that our hearts were euermore such a Lymbecke , distilling so pure a quintessence of godlinesse , drawne ( from the weedes of our offences ) by the fire of true Faith , and vnfayned contrition of spirit . Heauen would mourne at the absence of such precious waters , and earth lament the losse of such fruitfull showers . Surely till death close vp those fountaines , they should neuer fayle running ; which if they had alwayes issue , we neede not doubt of our saluation , but that God would wash away all our filthinesse and sinne . The world ( saith Bernard ) had not perished with the Floud , if the flouds of teares for sinne , had euer flowed from mens eyes . section 16 To conclude , if thou shalt see thy selfe to floate in the sea of temptations ( in the agonies of death ) leaue not the Anchor-hold of hope , before thou enter the hauen of rest . This is the sure Anchor indeede of the soule , which lyeth deepe and is not seene , and yet is the stay of all , euen the soule of our life . And because wee cannot plead the plea of Innocencie , Faith bids vs boldly plead the plea of Mercy , and telleth vs the Iudge is reconciled . But this is no Palsie-faith ( as wee haue heard ) but firme and constant vnto the end , which still concludes ( through Christ ) to the Conscience ( that liuing and dying ) we are the Lords . Hope is the piller , sustayning this building of our Faith , which fayling , our Faith falleth into the gulfe of Despayre . And there is nothing maketh more cleare the mighty power of the Word , and of Gods promise , then that it makes men so mighty that hope and trust in God : for all things are possible to him that beleeueth . When wee seeme ( as it were ) in the whirle-pit of Despayre , and are carryed by a violent streame of trouble wee know not whither , and are constrayned to diue and plunge downe , the water of affliction running ouer our soules ; yet the Lord will recouer vs , and set our feet in a steady place . If wee be cast downe , so that wee can but scrawle vp againe ; if wee be so tyred of Sathan ( by temptations , ) that yet wee can but kicke against him in affection ; if we can but open our lips , and accuse him of malice before the Lord ; there is yet some hope of comfort to be found . And in all our tryals and temptations , wee must haue recourse to faithfull prayer , that so the burthen thereof may eyther be remoued , or at the least eased , or wee better strengthened and inabled to sustaine the same . Hope to a Christian ( in this life ) is as a staffe to a traueller section 17 in his iourney : who leaneth to it , and resteth vpon it , shall hardly fall , but shall flye aloft as the Eagles . It is giuen to Hope to enter the garden of pleasures , and thence to fetch all fragrant smels , to season the bitternesse of our sorrowes , whose nature is to glory in tryals . It ouer-floweth with dainties in the pining Desart of this world ; Who is this that ascendeth from the Desart , flowing with delights ? It esteemes not the losse of temporall goods ; for it is said of the Saints , that they had sustayned ( with ioy ) the spoyling of their goods . And , whom haue I in heauen but thee ? and there is none in earth with thee . It bringeth rest in labour , a shadow against the heate of tribulation , ioy in mourning ; it sheweth vs life in death , and heauen ( as it were ) in hell . Hee may boldly giue ( saith one ) that hath so good a pawne ; and hee may be sure of heauen , that hath the pledge of an assured Hope : But Despayre is as a tree pulled vp by the rootes ; it is a bottomlesse gulfe , out of which few or none returne , that fall into it . CHAP. IX . The true knowledge and assured perswasion of the Resurrection of our bodyes , much furthereth our chearefull resolution to Death . section 1 NOW , for as much as the fairest frame and building ( with all the prouision and preparation thereunto ) is nothing worth , if the ground-worke and foundation be not sure and vnmoueable , ( besides the abuse of the time , costs , and persons imployed about the same ) frustrating the purpose and end of the builder , with the ruines of despayre : So all that hath hitherto beene spoken , of Life and Death , of Heauen and Hell , of Christians and Infidels , of Faith and Hope , and other furniture and prouision ( for the assured fruition of a blessed life ) is but spoken in the ayre , and a fighting with our shadow , if there be no sure demonstration of the vndoubted resurrection of our bodies . For then ( saith the Apostle Paul ) our Preaching is in vaine , our Faith in vaine , Christ dyed in vaine , all Religion in vaine , the persecutions and sufferings of Gods children in vaine ; nay , then let vs scoffingly conclude ( with Epicures and Atheists , ) Let vs eate and drinke , for to morrow wee shall dye . But such euill words corrupt good manners . I will therefore endeauour ( as much as in me lyeth ) to make it plaine to all mens senses , that are not bruitishly senslesse ; or at the least , to make it cleare and out of question to the spirituall eye and vnderstanding of all beleeuers ( to whom onely it is giuen of God ) to be perswaded of this truth . section 2 First therefore the resurrection of our bodies is most sure and certaine , because the Scriptures ( euen the whole word of God , contained both in the old and new Testament ) doe teach and conuince the same . But because the places are so many , I will but onely alledge some few , very plaine and pregnant to this purpose . First then I wil begin with that famous testimony of holy Iob , ( who wisheth his words to be written in a Booke ; yea , to be ingrauen with an iron penne in Lead or Brasse ( but more deseruedly in Gold ; ) I know ( saith he ) that my Redeemer liueth , and though wormes destroy my body , yet I shall see God in my flesh , whom I myselfe shall see , and mine eyes shall behold , and none other for mee . Thy dead men ( saith the Prophet Esay ) shall liue ( euen with my body ) shall they rise : Awake and sing yee that dwell in the dust ; the earth shall cast out her dead . Many that sleepe ( saith Daniel ) in the dust of the earth shall awake , some to euerlasting life , and some to shame and perpetuall contempt . The houre shall come ( saith Christ ) in which all that are in their graues shall heare his voyce . The Trumpet shall blow ( saith Saint Paul ) and the dead shall rise . I saw the dead ( saith Saint Iohn ) both great and small stand before God. Now the Scriptures are not of man , but of God , who is true , and cannot lye . Besides , there be many reasons ( deriued from the word of God ) to conuince the truth hereof . If the dead be not section 3 raised , then Christ is not risen , who is the pledge and assurance that Christians shall rise againe , and the Head of his Body the Church , of which wee are members . And as the body cannot dye , nor the members of it ( if the head doe liue : ) no more can wee dye if Christ liue : Because I liue ( saith hee ) you also shall liue . Secondly , because the Spirit of Christ dwelleth in our body ( for our body is the temple of the holy Ghost ) therefore they shall rise againe : For that same spirit which raised vp Christ from the dead , shall also quicken our mortall bodies , because it dwelleth in vs. If Gods loue be so great towards our bodies , to haue his Spirit dwell in them , he will not suffer them to perish . Againe , because the faithfull beleeue in God ( who also loueth them who loue and serue him , ) therefore hee will raise vp their bodies . For wee that haue giuen and committed our selues vnto God ( as the Apostle speaketh ) cannot perish , because hee is able to keepe that which is committed vnto him ; and will , because he loueth vs , beleeuing in him . If the dead should not be raised to life , God should not be iust , ( which cannot be : ) For in this world it hapneth to him that serueth God , as to him that serueth him not . Then also the body ( wherein God was glorified , as well as in the spirit ) should haue no reward . Then did Christ take our nature vpon him in vaine , and in it ascended into heauen in vaine : for it had beene sufficient onely to take our spirit . If the body must perish , then the whole man cannot be saued , which is contrary to the Scripture . Then the most excellentest creature vnder the Sunne ( for whose sake all vnder the Sunne was created ) should with all the creatures be made for nought , which is absurd . section 4 Furthermore , to helpe our naturall incredulitie , and distrust in this point , ( for the most sure resolution of our resurrection indeede ) is it not as easie for God ( who is almighty ) to command the sea and earth to giue vp their dead , as it was to make the sea and earth , and all that is therein of nothing , and that only with a word ? It is a lesse matter ( saith one ) to bring againe vnto life that which is dead , then it was to giue life vnto it before it was made . When thou wast not , thou wast made ; and when thou shalt not be , thou shalt againe be made , and liue . Here is nothing strange or vnlikely . Consider how thou earnest into this life before thou wert borne , and thou needest not doubt , how to be restored to life after thou art dead . I omit here to speake of so many apt similitudes and fit resemblances of the vndoubted truth of this point , which the best and greatest Diuines haue fetched and deriued from our meats and drinks , from trees and plants , from corne and grasse , which in the winter seeme to haue neither sap nor shew of life , yet ( when the winter is past , and the spring-time comes ) doe liue againe , and are most gloriously arayed . section 5 How many things are , and come to passe , which ere they are , and come to passe , we would haue thought they could not be , for that the workes of God are all wonderfull ? The Mustard-seede ( saith Christ ) when it is sowne , is the least of all seeds ; and when it is growne it is a tree , the greatest among all hearbs . In one so little a graine doth consist the whole greatnesse of that tree , which afterward commeth forth . Now if that which we see to be true in the grasse of the field , in the corne that is swone , yea , in the seede of the trees , and wood which grow ( albeit they wither to nought , they rot and dye , yet liue againe , ) why should wee not thinke it as true of men , that albeit they dye , and are turned to dust , that yet they shall be raised to life againe ? For he that is Lord of the spirit , and hath life in himselfe , and in his owne power and will , can as certainly giue life to the body ( which is vtterly without life ) as hee is able to giue life to a stone , and so to a peece of earth , to ashes , or any other thing . And as it is no harme for the seede to be harrowed and hidden in the ground , for that it shall spring and flourish againe , and bring forth fruit in due season : no more is it any hurt to our bodies to be cast into our graues in weakenesse , for they shall rise againe in power ; being sowne naturall bodies , they shall rise againe spirituall , being sowne in dishonour , they shall rise againe in glory ; Thoufoole ( saith Saint Paul ) that which thou sowest is not quickned , except it first die . A little corne , or wheate , or other graine , cannot haue vertue to become so fruitfull , in bringing forth thirty or forty times better then it was ; being multiplyed to so many ( all as good as it selfe ) and bringing forth besides such fruitfull increase of straw and chaffe , except it first be cast into the ground and die . And therefore how shouldest thou enioy so good an exchange , except thou first corrupt and die ? And how much better art thou then a graine of corne ? when thorow corruption thou shalt come to incorruption , thy glory then shall be vnspeakeable , and all things shall serue thee . Thy hope now , if thou couldest in large it a thousand section 6 fold , yet it shall be greater then thou canst imagine , and thy faith ( if it could apprehend more assurance of immortalitie , then the clearest eye doth of the light of the Sunne , ) yet thou shalt finde the fruit of it aboue all thy thoughts . This thou seest , if thou see Christ by faith ; and this thou knowest to be true , if thou knowest thy selfe to be one with him . The keeping greene of Noahs Oliue-tree vnder the flood ; the budding againe of Arons rod ; the deliuerance of Ionah from the depth of the Sea ; the voyce that calleth come againe ye children of men ; the hope that Iob hath to see God with the selfe-same eyes ; the dry bones that should come bone to bone , and be knit together with sinewes , &c. may stirre vp in vs a ioyfull hope , and cheere our pensiue soules , against the feare of death , and doubt of our resurrection : but aboue all , the rising againe of Christ : The voyce of Christ ( is thorow Christ ) the voice of Christians , ( saith Augustine , ) Death where is thy sting , Hell where is thy victory ? If the sinne of Adam ( who was a liuing soule ) was the cause that Death reigned ouer all men ; much more the resurrection of Christ ( who is a quickning spirit ) shall be of power to raise vp all beleeuers , to the hope of a blessed and eternall life . section 7 As Christ in dying shewed what we should suffer ; so by his rising from death , he declared what wee should hope for : For all the bones in Golgatha shall rise , and those that sleepe in the dust , shall awake . Wherefore though Death doe swallow vs vp ( as the Whale did Ionah , ) and binde vs hand and foot ( as the Philistims did Sampson ; ) yea seale the Sepulcher vpon vs ( as the Iewes did vpon our Lord Iesus : ) yet wee shall come forth , and breake the bands , ( as the bird out of the snare , ) the snare shall be broken , and we shall be deliuered . Christ our head and Captaine raigneth now most gloriously in heauen , and as a most victorious conqueror , hath led away captiue , Death , Sinne , and Diuell , in shew and open triumph . Wherefore we may no lesse assure our selues , that we shall rise againe and raigne with God : for seeing he hath taken our flesh , and suffered for our sins , and hath borne the iudgement and curse of God in himselfe , and died for our redemption ; so may we be as sure and certaine our flesh shall rise againe in him , and be exalted vnto the glory of God , aboue the highest heauens : And therefore hee is called the first fruits of them that sleepe in him , & the first borne among the dead ; so called indeede , because hee is the first , and onely one which is risen againe , by his owne diuine nature , and power : As the onely spring and originall fountaine of the resurrection of life , to all the faithfull , which die and rise againe in him , and onely by him : Hee hath giuen vs a pledge , and taken one of vs , to put vs out of doubt . He hath taken our flesh ( which hee hath carried into heauen ) to put vs in possession ; and he hath giuen vs his holy spirit for an earnest , to seale his promises in our hearts , witnessing to our spirit that we are the Sonnes of God , and co-heires with Iesus Christ , to raigne with him in glory . Seeing then that wee are the children of God , and haue section 8 the seede of God remaining in vs ; wee must not doubt , but that as Christ hath made vs partakers of his diuine nature ( euen as it hath pleased him , to take part of ours , to become true man , ) to make vs Gods , that is , diuine and spirituall ; that euen as the corne ( that is sowne in the ground ) doth die in the same , and after groweth and taketh roote , springeth , eareth , and bringeth forth fruit for the haruest : so should wee be well assured that when wee die , and haue our bodies sowne ( as it were ) as seede in the earth , yet that they shall againe be quickned in Christ , and rise againe to immortall life ; for as much as we carry with vs , the warmenesse of Gods spirit , which cannot die . And though our flesh doe rot , yet shall the spirit of section 9 Christ deliuer our bodies from corruption , which shall againe be raised vp by the vertue of him that raised vp Christ from the dead , and so shall our dead members be made aliue againe . He that neuer saw a haruest ( seeing the Plow-man taking so much paines to till the earth , to spread it with dung , and after to cast faire Wheate into the field ) he would thinke that this man were mad ; but seeing after the happy haruest that should come of it , he would change his minde , and say , that the husband-man had done an excellent worke . Now this life is the time to till , to dung , and to sow the soyle ; but the happy haruest shall follow hereafter . Let vs not change the course of the seasons , neither yet let vs seperate them the one from the other : But let vs ioyne the time of death , with the glorious day of our resurrection , and so assuring our selues , that hauing sowed with teares , we shall reape with ioy . CHAP. X. Very fruitfull and necessary considerations , much auailing to our Christian preparation for death . section 1 ANd to the end that we may be most chearfully resolued to finish our course with ioy , let vs alienate our affections and thoughts from the earth , and worldly cares , hauing our whole soules and senses ( as much as in vs lieth rauished with heauen and heauenly things . Let them be the matter of our speech , the subiect of our thoughts , and our alone meditations ; So shall we in time become diuine , and loath this sinfull life : Let vs seriously make vse of our knowledge and godly readings , ioyning our experience with the same , in our selues , and Gods Saints on earth : Let our skill herein not onely be contemplatiue , but practique , for the good of our selues . section 2 Let vs not descant and discourse ( as carnall men can doe ) for a time , which often can say and confesse that they are mortall and sinfull , that they are but dust and clay ; and that their bodies are as tabernacles set vp for a time , and quickly to be remoued , being without foundation . Let vs not onely say ( for fashion sake ) that we are strangers vpon the earth , and soiourners as all our Fathers were , &c. but be willing indeede ( with good Abraham ) when the Lord shall call and command vs , to leaue our owne country , and remoue our tents , to pitch them where hee pleaseth : And so to follow him with all obedience , where he will leade vs. He abode ( saith the Apostle ) in the land of promise ( as in a strange country , as one that dwelt in tents ) for he looked for a citie hauing a foundation , whose builder and maker is God. And all the godly groane in these their earthly tabernacles ( being laden with corruption ) that this mortalitie may be swallowed vp of life , for they know that corrupt flesh & blood cannot enter into heauen . Gods children ( I say ) are grieued , not because they beare about their bodies ( for it is a griefe for them to lay them downe , ) but they sigh to be clensed from their sinnes , and corruption of their bodies , which make them so wretched . We ought not therefore to long so much for this present life ( which indeede is nothing else but an image of death ) but rather loath it , to be vnloaden of our sinnes . And as for Death , it appertaineth to all men ( as we haue section 3 heard ; ) for neither rich nor poore , old nor young , prince nor people , can escape it . It respecteth no mans person , no sexe , no age , no condition whatsoeuer : No power , no wealth , no learning , no wisedome , art , or skill can auoide it : There is no salue to heale this soare , no Physicke to be found for this sicknesse , it is the way of all the world , and the house appointed for all the liuing : It is an Axe that heweth downe , not onely the low shrubs , and small Osiers , but the great Elmes and huge Oakes , yea , all the high and tall Cedars of Libanon . The daies of man are but as the winde , and weauers shittle , as grasse and flowers , which in the morning are fresh and greene , but anone ( towards the euening ) dried vp and withered . We bring our yeares to an end , as it were a tale that is told . Our life is like a stage , on which men play their parts , and passe away : Man is like a thing of nought , his daies are like a shadow . God bids Esay to cry , All flesh is grasse , and that all the grace and goodlinesse thereof is but as a flower of the field . O that the Lord would open all our eyes , that in this glasse wee might behold our estate ! What , are we all but grasse ? and shall we wither like hay ? Alas , wee cannot so perswade our selues , for ( if we could ) it would plucke downe our pride , and lay our lofty lookes : it would then reforme our disguised ruffes , and make our monstrous attire more modest : it would mitigate our madnesse , and make vs humble minded : we would then throw downe our selues ( with Abraham ) and say to God , we are but dust . And to the end that our resolution to death may be more chearefull , and this rough way ( as it seemeth to the section 4 flesh ) may be made more plaine : Let vs comfort our selues with these meditations , let vs say vnto our soule , why art thou so sad ? why art thou so vnquieted within vs ? Put thy trust in God , which is the helpe of our countenance , and our God ? For why should a Christian man so feare the violence of Death , whose force is broken ? Can Death depriue him of Christ , which is all his comfort , ioy and life ? No , but Death shall deliuer him from this mortall body , full of sinne and corruption , which beareth and beateth downe the soule . Faine would the flesh make strange of that which the spirit doth imbrace . Oh ( saith a holy Martyr ) how loath is this loytering sluggard to passe forth , and goe forward in Gods path to heauen ? So that were it not through the force of Faith , plucking it forward , by the bridle of Gods sweet promises , and of Hope ( the anchor of saluation ) pricking still behinde , great aduenture there were of fainting by the way . section 5 Who would be sorry to forsake this life , which cannot but be most certain of eternall life ? Who loueth the shadow better then the substance ? who can so loue this life , but he that regardeth not the life to come ? who can desire the drosse of this world , but such as are ignorant of the true treasure & euerlasting ioyes in heauen ? I meane , who is affraide to die , but such as haue no hope to liue eternally ? A greater assurance ( next saith in Christ ) of our election cannot be found , then not to stand in feare of Death , which ( like a Tayler ) putteth off our ouer-worne rags , to apparell vs with royall robes of immortalitie , incorruption , & glory . If the wals of thy house shake with age ; if the roofe thereof totter ; if the whole edifice ( not being able any longer to stand ) presage a meere downefall and ruine to approach ; wouldst thou not make more then ordinary hast to remoue and be gon ? If thou wert sayling in the maine sea , and that a furious storme ( swelling the waues thereof , with the blustering windes ) should threaten thy shipwracke ; wouldest thou not endeuour to recouer some cricke , or hauen ? Behold this world , how it shaketh , and is ready to fall , manifesting very shortly her vtter ruine : Wherefore thinkest thou not on God ? why reioycest thou not at thy condition , being ready to depart this world , seeing thy selfe taken betimes out of those shipwracks , & warranted frō the blowes that threaten al such as suruiue thee ? Wherefore ( to the end that the former perswasions may section 6 better preuaile , & pierce the deeper ) let vs further consider ( for the same , & abridgement of all that hath been hitherto spoken ) what this life is , which wee so loue ; what death is , which we now so feare ; and what is prepared for vs after death , which we so little regard . First , therefore concerning this present life , we know ( and haue heard already ) that it is full of miserie , vanitie , vexation , & woe ; being a plaine exile from God. For if heauen be our country , what is this earth , but a place of banishment ? If the departing out of this world , be an entrance into life ; what is this world , but a graue wherein we are buried ? what is it else , but to be drowned in death ? If to be deliuered out of the body , is to be set at liberty , what is this body else but a prison , a Iayle , and a dungeon ? If to enioy the sweet fellowship of God be the highest felicitie , why then to be kept from it , is it not the extreamest misery ? for certainly til we be escaped out of this life , we wander , & goe astray from the Lord our God. If we consider that this vnstedfast , faulty , corruptible , frayle , withering , & rotten tabernacle of our body , is & shall therefore be dissolued by death ; that it may afterward be restored againe , vnto a stedfast , perfect , incorruptible , and heauenly glory ; shall not faith compel vs feruētly to desire that which nature feareth ? If we consider that by death , we are called out of banishment , to inhabit our country ; yea , our heauenly country , shall we not reioyce and be glad therefore ? Alas this our wretched life is a vapour , a smoake , a shadow , a warfare , a wildernesse , and a vale of wretchednesse , section 7 wherein wee are compassed ( on euery side ) with most fierce & fearefull foes . And should we desire to dwell here ? should we lust and long to liue in this loathsome , and laborious life ? should wee wish to tarry in this miserable wretchednesse ? should we take pleasure to remaine in this so dangerous estate ? Daniels denne is not so dreadfull , as this dungeon we dwell in . In this life , wee are daily challenged of our deadly enemies , the diuell , the world , and the flesh . Our owne sins are as swords , to pierce our soules . Couetousnesse , vncleanenesse , anger , ambition , worldly lusts , and fleshly thoughts doe fight against vs. Here we are vrged to curse , to sweare , to lye , &c. Who therefore would care for such a seruice , after which damnation ( without repentance ) shall be our due ? It is truely said that counterfeit sanctitie , is compound iniquitie ; and that deceitfull felicitie is double miserie : For if this sinfull life would simply shew itselfe ( without dissembling ) we would not so lightly loose our soules for the loue thereof : But see how it deceiueth vs ? being soule and filthy , it is sold for beautifull , and faire ; being short it seemeth very long ; and continually changing , it professeth constancie . section 8 Dost thou perceiue ( saith Ierome ) when thou was made an infant ? canst thou tell how thou camest to be a stripling ? or how thou grewest to mans estate ? or when thou beganst to be an old man ? That which we call life , is but a kinde of death , because it maketh vs to die ; and that which we account death , is the very birth of our true life ; for that it maketh vs to liue eternally . Euill men are sorry that this time of our present life passeth away so fast , but the godly desire to be where time passeth not all . And though we make neuer so much of our bodies ( to keepe them in health and life ) yet can we not long containe them from corruption , though we feede them most finely , and cloath them most costly , and cherish them most carefully ; yet at the last they will become a thing of naught ▪ their beautie shall fade , and they shall be deformed , their strength taken away , their agilitie lost , yea , all their parts shall perish , and fall away like dust : He that knew them before , would neuer iudge that dust and earth , to haue beene the flesh , blood , and bones , of a liuing man. Euery mans life , is like a rocke in the sea , beaten vpon by the floods , on euery side ; and like a tree on a high & open hill , blowne vpon by the windes from euery quarter : and like vnto a But , or marke , vnto which , sorrow shoots , misaduenture shoots , and at last Death ( that most sure Archer ) shoots , and strikes it dead . Thou that flowest with wealth , and gloriest in reputation , wilt thou know thy waight ? thou art lighter then vanitie , then nothing . Wilt thou know the length of thy dayes ? they are but a hand-breadth . Wilt thou know how and in what sort thou fadest ? as a slender picture or Image . And though one hearbe be sweeter then another , of more vertue then another ; and one flower of more indurance then another : yet at last all hearbes shall wither , and all flowers fade : So one man may be wiser then another , and richer then another , and learneder then another , and more honourable then another , and stronger then another , &c. but the state and condition of all flesh is to be miserable and mortall . Marke how huge and stately the vapours appeare , ( when they mount vpward vnto the heauen , ) and yet how soone they vanish , in the turning of a hand : Such is this life , though it decke it selfe with neuer so glorious pompe , yet it fals away as a bubble . Our life is compared to a toppe ( which children whirle and driue to and fro with the scourge ) it is tossed vp and downe , forward and backward , and when it seemes to stand constantly , it fals sodainely . A stranger or a traueller , hath little or no contentation , section 10 till hee come to the end of his iourney : Eyther hee complaines of the raine , or of the winde , or of the heat of the Sunne , or of his lodging , or of his dyet , or something or other : So man hath still occasion to complaine of his troubles in this life ( and can neuer inioy securitie ) while hee remaineth here . For as noysome and pestilent beasts , seeke after their prey , and surcease not till they haue found it : So miseries continually hunt after poore miserable man , and Death it selfe at length doth greedily deuoure him . All the ioy ( the godly haue in this life ) is as a sowre grape gathered out of time : And the Children of God here , not onely in sorrow , but euen in ioy , shall somtimes shed forth teares . Here the sweet Easter-Lambe must be eaten with sowre hearbes . The godly ( saith one ) finding no ioy in the earth , haue their conuersation in heauen , and Sathan finding no ioy in hell , hath his conuersation in the earth : So that the earth is a hell to vs , but a heauen to him . One desired God to spare him a little , that hee might weepe for his misery and griefe , thinking ( as it seemeth ) that a man could not haue time enough in this life , ( though neuer so long ) to lament and rue the miseries of this life , though neuer so short . This life ( said Bernard ) is a most dead and mortall life ; that by how much the more it increaseth , by so much the more it decayeth ; which the farther it proceedeth , the nearer it approacheth to death . section 11 This life is like a cloud in the element , whereof wee are vncertaine where and when it falleth . This cloud of life sometime melteth in the cradle , somtime in the bed , sometime in the chayre , sometime in the house , sometime in the field , &c. And Death is like the Sunne , whensoeuer it shineth , it surely melteth this cloudie life , be the cloud thereof neuer so thick , or thin in yeares . Our life is an vncertaine Weather-cocke , which turneth at euery blast ; like a waue that walloweth at euery storme ; like a Reede that yeeldeth at euery whistling winde . It is a sea of miseries , wherein wee passe away the wandring dayes of this vncertaine life ; sayling ( like Pilgrimes ) on the waters of this world , tossed by the tempests of aduersities , and oppressed by sundry Pirats , the Flesh , World , and Diuell . And yet by the Bark of a liuely faith in Christ , ( and by the Mariner Death ) wee shall be transported to the heauenly hauen of rest . Many yet ( amidst the miseries of this life ) are like Ionah vnder the hatches , when others cry and are affraid of drowning , they lye snorting and sleeping in the sea of their sinnes . Here we are continually subiect to feare , anguish , and sorrow , and death it selfe , lyes euer in Ambush for vs ; but when we are in heauen it shall haue no place . section 12 Secondly , concerning Death ( as we haue partly heard ) what is it now else to the faithfull , but an angry waspe without a sting , a sword without an edge , a dagger without a poynt ? What other thing is it ( to all Gods Children ) then the dispatcher of all displeasures , the end of all trauels , the dore of heauen , the gate of gladnesse , the port of Paradise , the hauen of health , the rayle of rest , the entrance to felicitie , the end of all misery , and the beginning of all blessednesse ? It is the very bed of Downe ( saith one , and therefore well compared to a sleepe ) for the dolefull bodies of Gods seruants to rest on , out of the which they shall arise , and awake most fresh and lusty , to euerlasting life . It is a passage to the Father , a chariot to heauen , the Lords messenger , a leader vnto Christ , a going to our home , a deliuerance from bondage and prison , a dimission from warre , a securitie from all sorrowes , and a manumission from all miseries . It is the fulfilling of our pilgrimage , the laying downe of our burden ( being loaden ) the lighting from a wilde and furious horse ; a dispossessing of our selues from an old ruinous house , it is the escaping of all dangers , the wasting and diruption of all euils , the payment of our naturall debt , the end of our race and iourney , and our entrance into glory . Wherefore though Death in it selfe , be as a fiery Dragon , section 13 venemous Cockatrice , and stinging Serpent , for poore Christians to behold ( in outward shew and shape , ) yet now through Christ ( who hath conquered it ) it can neuer preuaile against vs to ouercome vs. For as a Bee without a sting may be put into the bosome , so need wee not to feare to meete with death . Serpent still shee may seeme in sight ( to the outward man ) yet voyd of poyson shee is to the man of God. Fight it may against vs , but neuer be able to foyle vs ; nay , rather it deliuereth vs from a thousand dangers . The Souldier though hee be neuer so expert in his weapons , yet still hee desireth the end of warre , to inioy the triumph of his fight , and alwayes preferreth the comfortable league of peace , before the Pikes . The Mariner , though hee delight and loue to saile on the seas , yet still hee perswadeth himselfe the shoare to be the safest ; and there is no Countrey so comfortable to the traueller , as is his natiue soyle . If a man were shut vp in a miserable darke prison , with condition hee should not come forth till the wals of the tower were fallen downe , would hee not reioyce to see them ruinous and ready to fall ? Now our soule is kept in the body ( as in a prison , in captiuitie and bands ) and when by death it beginnes to be shaken , and cannot choose but fall , shall we be sorry ? For then indeede approacheth our deliuerance and freedome from all sinne and misery , and presently wee are brought to the ioyfull fruition of God himselfe , and all happinesse . So that this day of death is better then the day of birth : yea , this day ( which thou fearest to be thy last ) shall be thy natiuitie to euerlasting life . And indeede we cannot make the world to dye in vs , section 14 except we dye our selues . Sinne , which is in vs , liueth in vs , and fighteth against vs , vntill we dying , it also dye with vs , and by death alone , the deadly assaults of Sathan ( our chiefe enemy ) dye forthwith . Yet for all this , the last day of our life , is vnto vs alwayes the first day to life , though we neuer account the first day to be the last . The things that God will haue come to passe ( saith one ) are alwayes springing , and things present doe alwayes decay and perish . Those things that are past , are cleane dead and consumed . We then are dying while we liue , and then doe we cease from dying , when we doe cease to liue . Therefore it is better to dye alwayes , to liue ; then to liue to dye euer . One saith well to this purpose , that life and death haue deceiuable vizards , but let vs cast them off , and wee shall change our mindes : when vnder the fayre forme of life , there is nothing but matter of griefe , and vnder the foule and hideous maske of death , such beauty and felicitie , as we shall presently be taken with her loue . The way of this life is straite and narrow , full of thornes section 15 and bryers , that we cannot escape scratching : The way to Canaan is cumbersome , ouer hils and mountaines , and lyeth through the wildernesse , where we shall finde many wants : yet may we not be discouraged , but the rather be assured wee are going to the promised Land. We must all arriue at the port of death , and land at his stayres , when wee passe from this life to our graues , where the body abideth the time of the restauration of all things ; that ( with all the coheyres of Christ ) we may enter into the Land of promise . And who being a traueller in forraine parts would not gladly hasten homewards ? who would not willingly sayle to his friends , and desire a lusty gale of winde to speede him , that he might sooner see the faces of his dearest kindred ? If wee looke for our felicitie here , we are deceiued : Elias must goe to heauen in a whirle-winde : God will send Iacob an Angell of comfort in his iourney , ( after all his troubles with Laban ) and God will bring him home with abundance of increase at the last . When old Iacob saw the chariots of Egypt , then he perceiued section 16 his sonne Ioseph was aliue , then his fainting spirit reuiued ; I will goe see him ( said hee ) before I dye . Our true Ioseph liueth ( euen Iesus our Sauiour ) and seeing wee can not see him liuing , let vs willingly goe by the chariots of death . Since man cannot see God and liue , let me dye ( O Lord ) that I may see thee . When we are borne ( saith one ) wee are mortall , but when wee are once dead wee become immortall . We are aliue in the wombe , to die in the world ; but wee are dead in the graue to liue in heauen . Here the soules of Gods children are pent and pind ( within the clayie , wals of their corruptible bodies ) where they may looke ( as it were ) thorow the yron grates of their busie thoughts , but can neuer quite be released , till that God ( who gaue vs our Mittimus into this layle ) send vs our deliuery , with a Returne yee sonnes of Adam . To be short , what other thing is this death , but after a section 17 long conflict the day of victory ; the birth of a blessed soule , after a great trauell ( as it were ) in childe-birth ; the healing of all wounds and sicknesses ; the deliuerance from all feare ; the accomplishing of our sanctification ; the day of our marriage with the Lambe , and the enioying of our desires ? Who is it then among vs ( who feeling with S. Paul , the bondage of sin ) would not also cry out with him ; Who shall deliuer mee from this body of death ? And feeling the good ( that death bringeth vnto vs ) will not also desire to be dissolued , and to be with Christ ? Death and Life are as two twins , vnited and knit together , vntill the seperation of the soule and the body , which seperation is called Death ; and is rather indeede the deadly stroake of death , ( the body being then exempted from paine , and the soule from corruption and sinne ) waiting vntill the remnants of death be swallowed vp in victorie , at the day of resurrection : And shall we so lament our death , which is so gainefull ? The very Pagans in some places ( as it is recorded ) did celebrate the day of their death , with mirth , melodie , and minstrelcie ; and shall wee that are Christians be so dismaid , and cast downe ? should such a friend as it is be vnwelcome ? shall the foulenesse of his face , feare vs from his good conditions ? shall the hardnesse of the huske hinder vs from the sweetnesse of the kirnell ? shall the roughnesse of the tide , feare vs from the banke , and shoare , and so hazard our drowning ; rather then the desire of our home , driue vs to the land with all expedition ? shall the hardnesse of the saddle , set vs on foote , to slacken our voyage ; rather then wee will leape vp , and endure the same a little , and so come swiftly to the place wee doe desire ? section 18 Lastly , touching the heauenly life ( prepared for the faithfull after death , ) if I should goe about to expresse it , the more I should so doe , the further I should be from it ; so farre exceeding the sight , thought , or conceit of man or any creature . Behold ( saith Saint Iohn ) the tabernacle of God is with men , and he will dwell with them , and they shall be his people , and he their God , and he shall wipe away all teares from their eyes , and there shall be no more death , nor sorrow , nor crying , nor paine , ( for the former things are past . ) O most blessed tabernacle ? O most safe refuge ! O region most resplendant and glorious ! All thy inhabitants weare crownes of glory ; sit in thrones of maiestie , liue in life eternall , and possesse a paradise of infinite pleasures . Which ( as Saint Bernard saith ) are so many , that they cannot be numbred ; of such eternitie , that they are endlesse ; so precious as they cannot be estimated , and so great as they cannot be measured . This Citie is made of pure gold , the very wals of precious stones ; hauing twelue foundations , made of twelue distinct precious stones , hauing twelue gates set with pearles , the very streetes paued with gold , & interlaied with precious stones : The light of this citie is Christ ( in his shining brightnesse ) sitting in the midst thereof ; from whose seate proceedeth the water of life , and there growes the tree of life , bearing continuall fruit , for the continuall refection of the Saints . There is no night in that citie , nor any defiled thing , but they which are within , shall raigne for euer in vnspeakeable glory , who shine as the Sunne in the Kingdome of their Father . If one Sunne can lighten and fill the whole world with section 19 his brightnes ; if the Maiestie & glory of his beames be such , and so great , that some Ethnicks haue worshipt him for a God ; and haue called him the father of gladnes ; the eye of the world , and the fountaine of light : What shall so many glorified bodies of the blessed appeare , that shall be as so many Sunnes , so many Lampes , and so many shining lights in heauen ? Then shall we be blessed indeede , when we shall be like vnto God , which by nature is blessed ; and we shall be like vnto God when we shall see him as hee is : For this onely sight of God , is our whole happinesse . O what a ioy shall it be , when ( at one view ) we shall behold the most high and hidden misterie of the inseparable trinitie , and of the loue of God therein ? For what shall not he see , who seeth him that seeth all things ? Then shall mans minde haue perpetuall rest and peace ; neither shall it desire any further vnderstanding , when hee hath all before his eyes , that may be vnderstood . Then shall mans will be quiet , when he enioyeth that felicitie , wherein all other good things ( as in the fountaine of all happinesse ) are contained : Then shall Faith haue her perfect worke , & Hope shall inioy that which she long desired , but Charitie shall indure for euer . Then shall be sung continuall praises vnto the Lambe , & the song ( although it be alwaies sung ) yet it shall be euer new . The ioy , mirth , melodie , pleasure , power , wealth , riches , honour , beautie , fellowship , dainties , odors , glory , wisedome , knowledge , treasures , securities , peace , quietnesse , and eternall felicitie , is beyond all vnderstanding , and comprehension of man ; which the faithfull shall haue and inioy world without end , with God the Father , the Sonne , and the holy Ghost ; with Angels , and Arkangels , Patriarks , and Prophets ; with the Apostles , and Euangelists ; with the Martyrs , and Confessors , and with the Saints of God , in the pallace of the Lord ; in heauen , the kingdome of God , the glory of the Father ; Where there shall be an euerlasting Saboath , which no euening shall end . section 20 There we shall rest , and we shall see ; we shall see , and we shall loue ; wee shall loue , and wee shall praise . Behold ( saith Augustine ) that which is in the end , is without end ; for what other end is there ordained for the godly , but to attaine to that kingdome which hath no end ? Wee call Paradise our Country , and the Patriarks our Fathers , and the Saints our brethren and friends : Why runne we not then ( with all speede ) to enioy our Country , and to salute our Parents ? A great number of our friends and kinsfolkes , brethren and children , already assured of their immortalitie , and desirous of our good , doe there attend , wishing and expecting our comming : What ioy will it be both to them and vs , there to renew our acquaintance , and meete one another ? What pleasures are there amongst the inhabitants of heauen , which now feare death no more , and are sure to liue for euer ? Woe to the blindnesse of our eyes , that see not this : woe to the hardnesse of our hearts , that feele not this : woe to the deafenesse of our eares , that heare not , this in such wise as we should do , where through we might be so farre from fearing death , that rather wee should wish it , with old Simeon , Now let thy seruant depart in peace : and ( with Dauid , ) when shall I come and appeare before thee ? section 21 If true knowledge and faith possest our hearts ( as they should ) feare and doubtfulnesse would vanish quite away : For assurance of heauenly things , maketh vs willing to part with earthly . Hee cannot contemne this life , that knoweth not the other . If wee would dispise this world , we must thinke of heauen : If wee will make death easie , we must thinke of the glorious life that followeth it : And if we can endure paine for health , much more should wee abide a few pangs for glory ? How foolish are wee to feare a vanquished enemie ? Christ hath triumphed ouer death , it bleedeth ( as it were ) and gaspeth vnder vs , and yet doe we tremble ? It is enough that Christ died , neither would he haue died , but that we might die with safetie and pleasure . How truely may wee say of this our Dauid , thou art worth ten thousand of vs , yea worth a world of Angels ? yet he died , and died for vs. Who would therefore liue , that knowes his Sauiour died ? Who can be a Christian , and would not be like him , that would not die after him ? Thinke of this , and iudge whither all the world can hire vs not to die . But ( alas ) great is our vnbeliefe , full faint and weake is our faith ; or else night and day , teares and cryes , should section 22 be our meate and drinke : whilst the wicked say vnto vs , where is now your God ? we should wish rather to be doore-keepers ( in the house of God ) then to dwell in these vngodly tents : For one day in his courts , is better then a thousand . It is a token of little loue to God , to be so loath to goe vnto him , when he calleth . Herein we ought to lament the weakenesse of our faith , and seeing our wants , to prepare for remedie , against the time of neede : and to beg of God , his aide , strength , and comfort against the pinch : which things vndoubtedly ( if we aske in faith ) we shall obtaine , and finde his promise true . God reacheth out his hand to conduct vs ; but wee draw backe our owne , and runne away , when hee calleth vs. If hee bring vs into the way of saluation , wee mourne for the world , we looke behinde vs ( with Lots wife ) and procrastinate our desire of well doing . We must therefore rouze vp our selues , and not remaine st●ll in the mire : wee must be fortified in his vertue , who supporteth and comforteth vs in all distresse . Let vs attempt to despise corruptible things , and to desire heauenly and eternall . When God calleth , at euery section 23 occasion , let vs harken vnto him ; if he be our guide , we must follow him for to arriue in his house . Let vs receiue his benefit , and himselfe too , for hee giues himselfe vnto vs , in the person of his Sonne . Hee causeth vs to see the meanes how to come vnto him . Wee must therefore request him to bestow vpon vs will and desire to come thither by Faith , Repentance , Hope , &c. and that hee would maintaine his gifts and graces in vs to the end ; that here wee may mourne in this mortall life , and attend ( in the assurance of his mercy ) for the end of this world , and our last day , which shall be the beginning of our true life . Beseeching God our heauenly Father , ( for his Son Christ his sake ) to keepe vs soules and bodies , to his kingdome and glory , and to lead vs , order vs , and dispose of vs , as hee will , in all things , in all places , and for euer ; that at the length , we may come whither we would , that is , into his owne blessed presence and fruition of immortality , with Christ and his Saints , world without end . Amen . Trin vni Deo soli , sit sola & solida laus , & maiestas , in aeternum . FINIS . A TWO-FOLD CORD OF CONSOLATION , for afflicted Christians in their greatest CONFLICTS . Seruing to strengthen their Faith , and to support their Patience , in the day of TRIALL . Deliuered in two SERMONS . The first whereof , contayneth , The effect of the true knowledge of Gods WORD . The second , contayneth , The power of faithfull and feruent PRAYER . BY IOHN MOORE , Minister of Gods word at Shearsby , in LEICESTER-SHIRE . LONDON : Printed by T. S. for GEORGE EDVVARDS , and are to be sould at the signe of the Greyhound in Paules Church-yard . 1617. TO THE RIGHT WORSHIPFVLL AND VERTVOVS LADY , THE LADY ELIZABETH TVRPIN , Wife to the Right Worshipfull and worthy Knight Sr. WILLIAM TVRPIN , his approued kinde Patrone , &c. the increase of all outward blessings and spirituall comforts , be multiplyed and increased , through IESVS CHRIST . Worthy MADAME ; HAuing experience of your christian loue , I am imboldened ( vpon so vrgent occasion and strictnesse of time ) sooner to present to your view these my poore Meditations , purposed more maturely to be published , if the vnexpected speedinesse of the Presse had not preuented me . Howsoeuer , my hearts desire is , and ( I trust ) shall so continue , to glorifie God in my calling , and to profit his Church by any lawfull and hopefull meanes , to the vttermost period of my dayes . These infallible comforts of Gods word and faithfull prayer ( so approued and experienced to euery true Christian heart ) I commend vnto your good Ladiship ; whose vse ( by Gods blessing ) may sted you with others , hauing your portion ( no doubt ) and lot of Tryals in this prouoking world , ( a very furnace of afflictions ) to all Gods children . I can promise little , being the meanest of Gods Ministers : Yet will I pray ( as my purpose was ) that it may proue profitable to your selfe , and such as shall reade it , for the increase of true patience , comfort , & Christian courage , that we all may fight the good fight of faith , and finish our course with ioy , and so be crowned . I write vnto you as no stranger to my Ministery , who often haue heard ( vpon occasion ) the handling of these poynts in the publike place : Now onely I intreat your fauourable acceptance and patronage hereof , as the meanest requitall of your manifolde kindnesses ; And so commending your Ladiship to Gods blessing and protection , I humbly take my leaue : From my poore studie in Shearsby . Feb. 8. 1616. Your Ladiships wholly deuoted and obliged in Christ Iesus . IOHN MOORE . The principall poynts of doctrine , contayned in both the SERMONS . The Doctrines of the first SERMON . PSAL. 199.92.93 . GOd alwaies prouideth meanes to keepe his children from distresse , in their greatest tryalls and afflictions . Doct. 1 The excellent vse and profit of Gods word , being able ( through his blessing ) to keepe vs vpright in our wayes , and from falling away from God , in our greatest tryals and temptations . 2 Gods word cannot simply profit vs , and keepe vs from perishing in our afflictions , except we take ioy and comfort in the same . 3 The best men , and excellentest creatures , are not able of themselues to stand and continue vpright in their tryals and temptations , without Gods speciall prouidence and prouision in the meanes . 4 It is the dutie of euery Christian to remember the meanes of their comfort and deliuerance from their former troubles and afflictions , and to be carefull to vse the same againe , as occasion serueth . 5 It is peculiar and proper to Gods word alone , to cheare the heart in afflictions , and to quicken and reuiue the soule in the greatest extremities . 6 The Doctrines of the second Sermon . LAMENT . 3.55.56.57.58 . TRue and faithfull prayer is a most soueraigne meanes and remedie for comfort and deliuerance in , and from our greatest distresses . Doct. 1 True and faithfull prayer must bee made and directed to God alone . 2 True and effectuall prayer is and must be grounded vpon the assured knowledge of Gods name and power . 3 There is no outward condition of life so miserable , or affliction so grieuous , which the dearest children of God are not subiect vnto in this world . 4 This is one fruit and effect of sinne , that it stoppeth the passage of our prayers , and hindreth Gods blessings from vs. 5 Afflictions not onely stirre vp men to prayer , but also make their prayers more feruent and effectuall . 6 Gods children neuer pray in vaine , but are heard and helped of God in their greatest afflictions . 7 The experience of Gods loue in our former deliuerances out of danger , ought still to encourage vs to resort vnto him , when the like or greater troubles shall againe assaile vs. 8 God is still ready , and at hand , to comfort and relieue his children in their greatest dangers . 9 God will maintaine and vphold the righteous cause of his seruants , whatsoeuer be their dangers . 10 There is nothing ( many times ) more dangerous in the world , then to defend and maintaine the truth of God. 11 God not onely maintaineth the cause , but preserueth the persons of his seruants , ( in their greatest perils ) that defend his truth . 12. FINIS . The first SERMON . PSALME 119.92.93 . Except thy law had beene my delight , I should now haue perished in my affliction . I will neuer forget thy precepts , for by them thou hast quickened me . THe summe of this Psalme is the Prophet Dauids long and earnest suite to GOD , to be fully informed in the sound and sauing knowledge of his word . The excellent fruits and effects whereof , he relateth and inlargeth ( well-nigh ) in euery verse ; and professeth to haue found and felt the sweetnesse , power , and efficacy thereof , not onely for his daily vse and instruction ( in that his changeable , fraile , and weake estate then liuing ) but for the assurance of Gods loue , and truth of his promises , to be accomplished , and performed to him , and all the elect in the life to come . Now in these two Verses he speaketh of his afflictions , so great and grieuous , confessing that he had perished except Gods law had been his delight . His meaning is , hee had miscarried in his troubles , had not the ioy and comfort he receiued from Gods word ( teaching him to relye vpon his speciall prouidence and promises ) farre surmounted and exceeded his worldly sorrows , so sore oppressing him ; and that indeede he had dyed , and vtterly perished , had he not beene quickened and recouered by the vertue thereof ; and therefore resolueth neuer to forget that most comfortable and soueraigne meanes of Gods word , so relieuing and restoring him in his distresse . The words in effect offer vnto vs , first , Davids confession ; and secondly , Dauids resolution : with a seuerall reason annexed to the one , and to the other . His confession , that he had perished in his affliction . The reason why hee did not , was the ioy and delight that was ministred vnto him from Gods law . Secondly , his resolution , that Hee will neuer forget Gods precepts ; the reason is , For by them thou hast quickened me , being out of heart and hope in his owne conceipt . The substance and summe of all , is briefly this : That Dauid could neuer haue endured the extremitie of his crosses , had not the word of God comforted and confirmed him in his faith and resolution , to depend vpon God. But before we proceed to particular instructions let vs in a word consider the variety of Names and Titles he giueth to Gods word in this Psalme , and the reason thereof . Hee calleth it hereby the name of Law , and precepts ; and in other places , Statutes , Commandements , Ceremonies , Iudgements , Counsell , &c. The reason is , to expresse the excellent vse thereof to euery Christian , and to teach euery man not lightly to esteeme of the Scriptures , ( as words of liberty and licentiousnesse ) but such as exact obedience at our hands , and binde vs with a penalty ( as sure as any law or statute ) to performe our duties . And that we cannot do , iudge , counsel , resolue , or be warranted of the lawfulnes of our actions , without the direction thereof . And this is proper to the whole word of God , both in the Olde and New Testament . Hitherto for the information of our knowledge , for the Text it selfe : our further instruction for the Christian vse thereof , followeth . Except thy law had beene my delight I had perished , that is , if thy word had not beene prouided as a meanes and remedy of comfort , I had beene swallowed vp with despaire : Whence first ariseth this instruction . That God alwaies prouideth meanes to keepe his children doctrine 1 from distresse , in their trials and afflictions . Dauid had perished in his troubles , if Gods law had not comforted him . But Gods word brought ioy and delight to his afflicted soule , therefore he perished not . Christ , speaking of the destruction of Hierusalem , and of the last and worst daies , before the consummation of the world : And hauing amplified the dangers thereof ( especially amongst the Iewes ) by many circumstances , hee addeth , that the tribulation shall be such , as was not from the beginning of the world to that time , nor should bee hereafter ( being indeed beyond the compasse of all comparison , ) and concludeth , That except those dayes should bee shortened , no flesh should be saued : Yet for the elect sake ( sayth Christ ) those dayes shall be shortned . So Israell in Egipt ( that house of bondage and furnace of afflictions ) was made to serue with sore labour in Bricke and Clay , and all manner of worke in the field , being wearie of their liues , besides the hard vsage of their taske-masters , and what mischiefe else could bee deuised by the Diuell and Pharaoh , vtterly to roote them out , yet the more they vexed them , the more they grew . Their estate is well resembled by the bush that burned and yet was not consumed : As their enemies deuised to doe them h●rt , so God deuised to doe them good , Who knoweth ( as Saint Peter speaketh ) to deliuer the godly out of tentation , and to reserue the vniust vnto the day of iudgement . I cannot reckon vp the crosses of this people , after their deliuerance out of Egipt . See the Catalogue thereof in the Psalmes , They wandred in the Desert , both hungrie and thirstie , with fainting soules : They dwelt in darkenesse , and in the shadow of death , being bound in misery and iron : Their hearts were humbled with heauinesse , and there was no helper : Their soule abhorred all meate , and they were brought to deaths dore : Yet , when they cryed to God in their trouble , he deliuered them out of their distresse . The miseries of Gods children infflicted vpon them by Sathan and his instruments , cannot be so many as the meanes and remedies of comfort and deliuerance that God prouideth for them . See how the Church and children of God triumph and exult vpon the experience of this poynt . They haue oftentimes afflicted mee from my youth vp , ( may Israell now say : ) They haue oftentimes afflicted mee from my youth , but they could not preuaile against me . The Plowers plowed vpon my backe , and made long furrowes , but the righteous Lord hath cut the cords of the wicked . Although God suffer his people to be vsed as the field that is plowed , and their enemies be as the strong and lusty iades appoynted for the plough : Or as the stalled Oxen to breake vp the fallow ground , renting and tearing the furrowes of the same , and not leaue so much as a clod vnturned , but attempt all manner of wayes ( euery way ) to annoy them : Yet the iust God ( most faithfull in his promises , and sure in his iudgements ) doth cut the cords , and breake the geares of these vnrestie , fierce , and sauage beasts , disappoynting the purpose of the greatest tyrants in their extreamest rage , and furie , and sendeth his Children freedome and deliuerance in his due time . Iehoshua , so admirably preserued in that long captiuity of the Iewes ( being as a brand taken out of the fire ) arrayed with filthy rayment , as one comming out of a dungeon : Yet the Lord cloatheth him with changeable garments , and setteth a Diadem vpon his head , and still rebuketh Sathan that is about to hurt him in his person , and hinder him in the worke of his Ministery . And though his Children haue lyen among the pots , and beene vsed like Scullions ; yet shall they bee like the Doue , whose Winges are couered with Siluer , and her feathers like yealow Gold : They shall come forth out of their aduersitie most glistering and glorious , through the grace and fauour that God will shew them . Ioseph was accused of his brethren , put into a pit , sold as a slaue , slaundered for filthinesse , and so committed to prison as a guilty person : yet deliuered , and promoted to be Prince and ruler ouer all the Land of Egypt ; to whom ( afterward ) his brethren bowed , and euery one did obeysance . So they sought an occasion against Daniel , concerning the law of his God ; they censured him as a refractary man against King Darius , and his command : and so he was called , iudged , and committed to the Lyons denne ; yet the Lord preserued him aliue , and set him aloft , ouer all his aduersaries . Mordecay was in disgrace , and all the Iewes out of credite with King Ahashuerosh , by meanes of Haman ( that cursed Amalekite ) their liues bought and solde , and their vtter destruction sealed : yet were they all safely deliuered , and honoured in the sight of their foes , whom they saw confounded . To omit Moses , Ieremie , and the rest of the Prophets ; Paul Peter , & other of the Apostles , and holy men of God , together with the plots and deuises intended against them , their variety of persecutions and troubles , so great and so grieuous , Yet the Lord deliuered them out of all . Therefore most true it is , that the Apostle Paul speaketh of himselfe , & gods Saints , We are afflicted on euery side , yet not in distresse ; we are in doubt , but we despaire not ; we are persecuted , but not forsaken ; cast downe , but we perish not . Now , the reason of this doctrine is , first , that God is their reason 1 Creator , and therefore careth for them , who cannot despise the least worke of his hands . Thou Lord dost saue both Man and Beast , but how excellent is thy mercy ( O God ) to the children of men , that trust vnder the shadow of thy wings ? They shall be satisfied with the fatnes of thy house , and thou shalt giue them drinke out of the Riuers of thy pleasures . Therefore the Apostle saith , We labour and are rebuked , because we trust in the liuing God , which is the sauiour of all men , specially of those that belieue . If there be no man ( no not the wickedest ) but he feeleth Gods goodnesse towards him in his protection , and preseruation : how much more Gods elect , whose names are written in Heauen . And which againe , they haue surrendred vnto him in a holy profession of his truth , and suffering for the same . Are not fiue Sparrowes bought for two farthings ? and yet not one of them is forgotten before God. How farre more deare and pretious then are the liues safetie , and estates of Gods children , Whose very haires are numbred ? Such shall be sure of all outward helpes and meanes ( so farre as is fit ) and at the least God will bestow vpon them faith , hope , patience , consolation , and constancie , ( which are the best supplies ) in all their necessities . Therefore , feare not , thou worme , Iacob , I will helpe thee ( saith the Lord ) and thy Redeemer , the holy one of Israell . Feare not , saith the Lord that created thee , and he that framed thee , ô Israell , feare not , for I haue redeemed thee , I haue called thee by thy name , thou art mine . Secondly , they are within Gods couenant ; he hath indented , sealed , yea , and sworne their safety . His name is called vpon by them , they haue his word and his Sacraments , all his promises and assurances to be their God : They are of his houshold and family , and so cast vpon God to be cared for : He is their Father , and they his children : He is their shepheard , and they are his people , and sheepe of his pasture . He is the husband of his elect , and they his Spouse , who of right must defend and protect them , and therefore how can they miscarry ? All sufficiency is in God , who hath vndertaken their protection ; Power , and will , faithfulnesse , truth , and vnchangeablenesse , all the meanes that may be , meete and concurre in him that hath promised preseruation , and how then should he saile vs ? vse 1 The truth of which doctrine serueth first to reproue all such , who in their fits and feuers of afflictions , thinke all is gone ; that murmure , grudge , and repine , with the vnbelieuing Israelites , at euery turne and tryall , tempting , and blaspheming the Lord , shortning his hand that he cannot helpe , and making deafe his eare that he cannot heare . To which fault also the dearest children of God are subiect . Dauid complaineth that hee was cast out of Gods sight , That he had forgotten to be gracious , and that he had shut vp his louing kindnesse in displeasure . Ieremie chargeth God to haue deceiued him , That hee was a stranger in the Land , as one that passeth by to tarry for a night : Why art thou ( saith he ) as a man astonyed , and as a strong man that cannot helpe ? But it is their great infirmity so to thinke ; for God is constant in his care and vnchangeable in his loue . Can a woman forget her childe , and not haue compassion vpon the sonne of her wombe ? Though she should forget , yet I will not forget thee . Behold , I haue grauen thee vpon the palmes of my hands : Such are , as a signet on his right hand , and as a girdle wherewith he it girded : He neither slumbereth nor sleepeth that keepeth his Israell . And albeit our sinnes make a separation betweene God and vs , building ( as it were ) a bulwarke of hewen stones to stop vp our wayes , and cause him to couer himselfe as with a cloude , that our prayers can haue no passage ; and make him to returne to his place , as one that will not be spoke withall , nor intreated : Yet , if we acknowledge our faults , and in our afflictions seeke diligently vnto him , hee will then be found : After two dayes will he reuiue vs , and in the third day he will raise vs vp , and we shall liue in his sight . Our heauinesse may endure for a night , but ioy shall come in the morning . Though for a moment he hide his face from vs , for a little season , yet with euerlasting mercy he will haue compassion on vs. Secondly , it serueth for our instruction , that we labour vse 2 to be of Gods familie and houshold , for then wee cannot want his protection , ayde and assistance . If wee be within his Couenant he hath sworne not to forsake vs ; if we be his people , he will be our God. We must keepe our selues in his folde , ( as good sheepe walking in his wayes ) and then he will heede vs. If we wander like the prodigall , we shall waste our goods , and want , vntill we hasten home . If wee will haue the priuiledge of his Sonnes , wee must honour him as our Father , and if we will be his Spouse , we must be loyall onely vnto him , and not fall in loue with others : So will hee be our vaile against the heate of afflictions , our shield and defence against all our enemies , and still preserue and deliuer vs from all extremities and distresses . vse 3 Againe , it must stirre vs vp to thankefulnesse and praise for our deliuerance . How often therefore is the Church of the Iewes incited in the Psalmes , to take vp this note of Praise ( as the burden of their Song ? ) Let them therefore ( saith the Prophet ) confesse before the Lord his louing kindnes , and his wonderfull workes before the Sonnes of men : And let them offer sacrifices of praise , and declare his workes with reioycing . Let them exalt him in the congregation of the people , and praise him in the assembly of Elders . And see the practise of the Church concerning this dutie , and the manner of their confession , as well in amplifying their deliuerance , as inlarging Gods praises . Praised be the Lord , which hath not giuen vs as a prey vnto their teeth . Our soule is escaped as a Bird out of the snare of the fowler , the snare is broken and wee are deliuered . Our helpe is in the Lord which hath made Heauen and Earth . This is a dutie commanded of God himselfe ; I will deliuer thee , and thou shalt praise me . So the Apostle blesseth God , euen the Father of our Lord Iesus Christ , ( which comforted him , and the rest ) in all their tribulations . vse 4 Lastly , it maketh for the consolation of Gods children ; that whatsoeuer stormes arise , God yet will send a calme ; who can rebuke both windes and seas , and make them still : for though they rage horribly , yet he that dwelleth on high , is mightier . Feare not Abraham , I will be thy shield & buckler , and thy exceeding great reward . Feare not , O Israell , when thou passest through the waters , I will be with thee , and through the flouds , that they doe not ouerflow thee . When thou walkest through the fire , thou shalt not be burnt , neither shall the flame kindle vpon thee . Though I should walke through the valley of the shadow of death . I will feare no euill , for thou art with me , thy rod and thy staffe , they comfort me . God is our hope and strength , and helpe , in troubles ready to be found : Therefore will not we feare , though the earth be moued , and though the Mountaines fall into the middest of the Sea. The delight hee had in GODS word , kept him from perishing , which yeeldeth vnto vs this second instruction . That euery Christian should learne to know ( by Dauids doctrine 2 example and experience ) the excellent vse and profit of Gods word , which is able through Gods blessing ( being truly vnderstood , and fitly applyed ) to keepe vs vpright in our greatest afflictions and trials , that we fall not away from God , nor miscarry in our selues . He professeth plainely that he had perished , had he not beene comforted , and so supported by Gods word . See how fearefully his faith was assailed , his feet were almost gone , his steps had well neere slipt , to behold the prosperity of the wicked , and to see them so lusty : How they escaped all manner of troubles , when Gods dearest children were fearefully plagued . They exceeded in pride , which they put on as a chaine about their necke ; and as for cruelty , it couered them as a garment : they were licentious in their words , & presumptuous in their talke , setting their mouth against Heauen it selfe , blaspheming God , whom they laboured to depriue both of knowledge and prouidence : Yet these wicked men did prosper alway , and increase in riches , when hee and other godly men were punished daily , that had care and conscience to cleanse their hearts , and wash their hands from all such defilements of sinne ; So that hee knew not what to thinke , or how to finde out the cause thereof : Though hee tooke paines in this poynt ; yet certainely his heart was still vexed , and his reines pricked , so foolish hee was and ignorant , ( like a beast , ) vntill he went into the sanctuarie of GOD , ( to consult with his word in the holy ministerie thereof ) then presently hee vnderstood the reason hereof , and was resolued : Then he as well considered the end , as the beginning , and proceedings of such miscreant and blasphemous wretches , in what slippery places God had set them in , how sodainely he cast them downe into desolation , being horribly consumed : Their prosperity changed as a dreame , and their very image was despised . Thus God did guide him by his counsell to recouer himselfe , in this staggering temptation . The law of God was in his heart , and his steps did not slide ; though he was ready to fall away , yet the Lord put vnder his hand , and preserued him from destruction by the benefite of his word . Blessed therefore is the man whom thou chastisest ( O Lord ) and teachest him in thy law , that thou mayest giue him rest from the dayes of euill , whiles the pit is digged for the wicked . First , God chastiseth , then he teacheth , and lastly resolueth , and giueth rest and contentment to the afflicted Christian . Is it not reason that we endure with patience , the dead corpes ( though otherwise it would annoy vs ) while the graue is making , to put it in , and which neuer againe ( being once buried ) can trouble our sight , or my sense ? So the wicked that trouble Gods children , are dead in Gods decree , and their graue is a making . Surely the Lord wil not faile his people , neither wil he forsake his inheritance , but minister comfort vnto them in the midst of all their troubles , by the meanes of his word : But an vnwise man knoweth it not , and a foole doth not vnderstand this . When the wicked grow as the grasse , and all the workers of wickednesse doe flourish , that then they shall be destroyed for euer : For loe , thy enemies ( O Lord ) for loe , thine enemies shall perish , all the workers of iniquity against thee , thy Church , and children shall be destroyed , but thou , O Lord , art most high for euermore . How often ( in this long Psalme ) doth the Prophet stirre vp himselfe ? when his soule cleaued to the dust , and melted for heauinesse : when hee was almost brought to the graue , and dropping away like water in his trials and temptations ; he prayeth God to quicken and to raise him by his word . Trouble and anguish are come vpon me , yet thy commandements are my delight . Thus Gods word was his comfort in his trouble , and still his promise refreshed his soule . reason 1 The reason hereof is , first , in regard of God himselfe the Author thereof , Who is the Father of mercies , and God of all comfort , which thus comforteth vs in all our tribulations : which is our rod and our staffe , our onely hope and refuge , in troubles ready to be found . When Abraham belieued God , and obeyed his word , in forsaking his Countrey , and following him whether he would haue him , hee needeth neither to care , nor feare , then God wil be his buckler , & his exceeding great reward . If he walke before him and be vpright , then God all-sufficient will make a supply of all his wants , and will blesse those that blesse him , and curse those that curse him . If wee once dwell in the secret of the most high , and abide in the shadow of the Almighty : If wee make God our hope and fortresse , to trust in him , then will he deliuer vs from the snare of the Hunter , and all noysome euils ; then need we not to feare the dangers by night , or day ; his truth shall bee our shield , and his Angels our guide . Thus if we loue him , will he deliuer vs ; he will exalt vs , because we haue knowne his name . If the Lord bee our light and saluation , whom shall we feare ? If he be the strength of our life , of whom shall wee be afraid ? For in the time of trouble hee shall hide vs in his Tabernacle ; in the secret place of his tent shall be hide vs , and set vs vpon a rocke . Paul therefore ( in the person of the faithfull ) challengeth heauen and earth , with all their force , and still resolueth , That nothing is able to separate him from the loue of God. Secondly , Gods word is so effectuall to comfort and recouer reason 2 vs in our greatest extremities , in respect of the nature , qualitie and vertue thereof , being the immortall seed , to beget vs againe to a liuely hope . Of his owne will begat he vs by the word of truth : And so it is called the word of faith and life , and that grace of God which bringeth saluation to all belieuers . It is full of heauenly wisedome , which all the aduersaries of Gods children are not able to resist In it are contained all the promises of God , to comfort vs & confirme our faith . Notable perswasions to appease the troubled conscience , with most excellent examples ( of all sorts ) both persons and causes to encourage vs ; euen a whole cloude of witnesses , companions of our faith , and patterns of our patience , in their variety of crosses and afflictions . Besides the most famous example of the author and finisher of our faith , Christ Iesus himselfe ; to whose sufferings wee must bee conformed ; with whom ( if we suffer ) we shall raigne together with him . Now , hee for the ioy that was set before him , endured the Crosse , and despised the shame , and now is set at the right hand of the throne of GOD. There shall wee learne to put on the whole armour of God , that we may be able to stand against all the assaults of the Diuell , and quench all the fiery darts of the wicked : For without it we come naked and vnharnessed ( as Souldiers into the field ) to fight . vse 1 Which doctrine must make vs very studious of Gods word , and diligently to search the Scriptures , as wee loue our safety and saluation ; that so we may fight the good fight of faith , and lay hold of eternall life ; to buckle about vs this armour of proofe , which is able not onely to defend vs , but to foyle all our spirituall aduersaries , and their forces whensoeuer they shall assaile vs. These weapons are not carnall , but mighty through God to cast downe holdes , and euery thing that is exalted against the knowledge of GOD , and will enable vs to wrestle , not onely against flesh and bloud , but against principalities and powers , against worldly Gouernours , and Princes of darkenesse , yea , against all spirituall wickednesse in the highest places . This made our Prophet to say , I reioyce at thy word , as one that findeth a great spoyle . In Gods word will I reioyce , in the Lords word will I comfort mee . Let therefore the word of God dwell in vs plenteously , and that in all wisedome , to teach and admonish vs how to behaue our selues , and hold out in our greatest afflictions . Thus Christ got the conquest ouer Sathan and his temptations , who hereby was forced to forsake him ; and so shall wee be sure by the shield of faith , and word of the spirit ( which is the word of God ) to quench all their fiery darts . The comfort of this Word made Peter to sleepe as soundly in the prison ( bound with two chaines ) as if he had beene at liberty in a Pallace . And Paul , and Sylas ▪ to sing as sweetly after their imprisonment and beating , as in their greatest hearts ease , and liberty . And this made the Apostles to reioyce , That they were counted worthy to suffer rebuke for Christs name . Secondly , it confuteth and confoundeth all Epicures vse 2 and Atheists , that scorne at God and all religion , that make a mocke at his word , and contemne his ordinance . What profit is it ( say they ) to walke in his wayes ? They say to God , Depart from vs , we desire not the knowledge of the highest . Who therefore become desperate in their tryals and afflictions , being ready ( for any comfort they can finde ) to hang and murther themselues with Iudas , Saul , and Achitophell . The delight hee had in Gods law kept him from perishing : whence we thirdly obserue , That Gods law and word cannot simply profit vs except doctrine 3 we take ioy and comfort in the same ; we must first taste and proue the sweetnes thereof , we must before-hand finde out and feele the vertue thereof ; as of our foode and phisicke , before it can strengthen our hearts , heale , cure , and recouer vs from the maladies and miseries of our afflicted estate . When wisedome entreth into thy heart , and knowledge delighteth thy soule , then ( and not before ) shall counsell preserue thee , and vnderstanding shall keepe thee , and deliuer thee from the euill way , and from the man that speaketh froward things , &c. When we once delight in the law of the Lord , and exercise our selues therein day and night , then shall wee flourish like the planted trees by the riuers of water , that are fruitfull in due season , whose leaues shall neuer fade in any drought of danger . Then ( I say ) whatsoeuer wee doe and take in hand shall thriue and prosper . So that if wee will haue comfort in our afflictions , wee must first finde comfort in the ministerie of the Word ; for there is true ioy and peace to be found , there is life and saluation ( as before was said ) the sweet promises of God , faith , grace , spirituall strength , and euery good thing offered vnto vs. GODS Church with the holy ministerie thereof , is CHRISTS Garden of pleasures , wherein hee banquetteth with his Elect : euen hee which is the fountaine of the Garden , ( the true and onely head of all particular Christian Churches , ) The Well of liuing waters , and the spring of Lebanon . Hither he commeth to eate his pleasant fruit . This onely true and Christian Church ( being his sister and Spouse ) is as a garden enclosed , as a spring and fountaine sealed vp , not onely sufficient to refresh it selfe in all the parts , as beds and plants , but strongly fenced against all strangers , enemies , and annoyances , that may hurt or hinder the flourishing estate thereof . Hither Christ comm●th to make merry with his friends , and to banquet with his beloued ; there hee gathereth his myrthe with his spices there he eates the hony combe with his hony , and drinketh his wine with his milke , delighting himselfe with the sweet , pleasant and profitable fruits that the children of God doe yeeld vnto him . Euen as one in gathering most sweet smelling hearbes , and spices ; or eating hony , or drinking the best wine and purest milke ( by which no doubt he meaneth , the word of God , and doctrine of the Church ; ) Here Christ sollaceth himselfe ( as the good Gardener ) with the diuersity of his plants , and variety of flowers , which himselfe ( with the borders thereof ) hath trod out , planted and watered . And the faithfull againe refreshed , comforted , and furnished with his graces , grow still in spirituall strength against all temptations . Now , the reason why the word of God cannot profit vs without delight , is . reason 1 Because that comfort and liking prouoke and procure men to bee diligent in hearing , and diligent hearing ( by Gods blessing ) begetteth faith , and faith bringeth vs assurance of Gods loue and protection ; the euidence and certainty wherof , are the infallible promises of God , which are Yea , and Amen . Againe , Loue supporteth our labour , and setteth our faith aworke : It suffereth all things , it belieueth all things , it reason 2 hopeth all things , it endureth all things . Iacob louing Rahell , serued twise seauen yeares for her sake ; neither the heate of the day , nor the frost of the night , nor the breaking of his sleepe ; no danger , losse , or crosse , could driue him out . So the Israelites toyled and trauelled many miles to the Temple , hungry , weary , and thirsty , they going through the vale of Baca , make Wells therein ( contented to refresh themselues with the raine that filled their pooles in so barren a Wildernesse ) and thus they went from strength to strength till they appeared before the Lord their God , in their long desired Syon . And what was the reason hereof that they still proceeded without any interruption ? euen this was the reason : O Lord of hostes , how amiable are thy Tabernacles ! Our soule longeth and fainteth for thy Courts , our heart and flesh reioyce in the liuing God. Blessed are they that dwell in thy house , and in whose hearts are thy wayes : for the Lord our God is a Sunne and shield vnto vs , ( the Author of all good things , and the deliuerer from all euill . ) He will giue grace and glory , and no good thing will hee with-hold from them that are sincere : Therefore , O Lord of hostes , blessed is the man that trusteth in thee . We see that euery action without affection is laborious and toylesome , and none euer soundly profited by the word , and holy ministry thereof , that delighted not in the same . Which poynt serueth to stirre vp our loue and liking of vse 1 Gods truth , to raise vp our dead affections , and to cause our dull senses more earnestly to imbrace the same , and to set before our eyes the best examples for imitation and practise . And that we may be perswaded the better , for the performance of this dutie ; let vs briefly consider the singular fruits and effects of Gods word , which we ought so worthily to affect . Gods law and word is perfect of it selfe to conuert our soules from sinne , and Sathan , to God and godlinesse , Heauen and happinesse . His testimonie is sure , to giue wisedome to the simple . The statutes of the Lord are right , and reioyce the heart : The commandement of the Lord is pure , and giueth light to the eyes : The feare of the Lord is cleane , the iudgements of the Lord are truth , and righteous altogether : By them is thy Seruant made circumspect , and in keeping of them there it great reward : And therefore they are more to be desired then gold , yea , then much fine gold ; sweeter also then hony , and the hony combe . Gods word is the meanes for young and old to redresse their wicked wayes ; a Counseller to aduise vs , a guide to direct vs , a lanthorne to our feete , a light to our pathes ; a resoluer of our doubts , a sweetning of our afflictions , able to reuiue vs being dead : Therefore ( saith Dauid ) I will delight in thy statutes , and I will not forget thy word . The law of thy mouth is better vnto mee then thousands of gold and siluer . O how loue I thy law ? it is my meditation continually . How sweet are thy promises vnto my mouth ? Yea , more then honie vnto my taste . Thy testimonies haue I taken as an heritage for euer ( no earthly thing being comparable to them ) for they are the ioy of my heart . They that know thy law shall haue great prosperity , and they shall haue no hurt . Keepe them and doe them ( saith Moses ) for this is your wisedome and vnderstanding in the sight of other people . Who shall say , onely this people is wise ; and what Nation is so great , that hath ordinances and lawes so righteous ? Therefore take heede to thy selfe , and keepe thy soule diligently . Let not these things depart out of thy heart , all the dayes of thy life , but teach them thy Sonnes , and thy Sonnes Sonnes . Hence proceedeth all blessings from Heauen and Earth , vpon man and beast , Corne and Cattell , Wine , Oyle , or what can be desired . For Godlinesse hath the promise of this life , and of the life to come . If we seeke the kingdome of God and his righteousnesse , all other things shall be ministred vnto vs. This is the best part and most necessary duty that caused Marie to be preferred before Martha , for setting all other things aside , to come sit at Iesus his feete , to heare his word . This Pearle must bee purchased with all we haue ; all other things are but drosse and dung , in respect of the excellent knowledge of Christ Iesus our Lord. Therefore wee must not onely heare , and reade , and meditate , but by all possible meanes encrease our loue , liking , and delight , to the holy ministery of Gods word , longing and thirsting after it ( with Dauid ; ) As the chased Hart brayeth for the Riuers of water ; so to haue our soules pant and thirst for the liuing God , and word of life , not so much to labour for the food that perisheth , but for the meate that endureth to euerlasting life . Thus euery good Christian must whet the appetite of his soule to delight in Gods law , by conference , meditation , hearing , reading , praying , preaching , and daily frequenting of all holy assemblies . I was glad when they said vnto me , we will goe to the house of the Lord : So was it prophecied of the Christian Church , that many people should goe and say , Come , let vs goe vp to the mountaine of the Lord , to the house of the God of Iacob : and he will teach vs his wayes , and we will walke in his pathes . Who are these that flie like a clowd , and as Doues to their windowes ? Noting not onely the greatnesse of the number , but diligence and zeale of such as should come to Christ , and receiue his doctrine . And Christ said , That from the time of Iohn Baptist hitherto , the Kingdome of Heauen suffereth violence , and the violent take it by force . Thus , the zeale of Gods house should eate vs vp . Which serueth also to confute and reproue all such as vse 2 are backward and carelesse in this necessary dutie , being idle and vaine in their excuses or reasons , to hinder their zeale and loue to the world : any feare , the least danger , and worldly businesse doth put them off ; there is a Lyon in the way , they shall be had in derision , or called into question for their forwardnesse , or at least be censured for hypocrites : Some haue their Oxen to prooue , their Farme to see , their Wife to marry ; all these yet are inuited to come to the Feast , though vnworthy of the same ; therefore God will fill his house with any others then with such , euen those that sit in the high way , and vnder hedges ; the most basest and vilest of men shall enter before them , and be saued ; euen whores and Harlots shall sooner be receaued , then those that seeme children of thy kingdome . God will raise vp to Abraham sonnes of stones , rather then these viperous serpents shall haue the name of his seed . Againe , many Atheists say , It is in vaine to serue vse 3 God , and what profit is it that wee haue kept his commaundements ? and that wee haue walked humbly before the Lord of hostes ? Therefore they count the proud blessed , euen they that worke wickednesse are set vp , and they that tempt God , yea , they are deliuered . But the Lord hearkened and heard it , and a booke of remembrance was written before him , for them that feared the Lord , and thought vpon his name . They sayd also vnto God , Depart from vs , for we desire not the knowledge of thy wayes . Who is the Almighty that wee should serue him ? And what profit should we haue , if we should pray vnto him ? But let the counsell of the wicked be farre from me ( saith Iob , ) who esteemed of the words of his mouth more then his appoynted foode . And as for those , and such like Atheists , God will diuide their liues in his wrath , They shall be as stubble before the winde , and as the chaffe that the storme carryeth away . So euery one derided Ieremie , and daily scorned his ministery , The word of the Lord was made a reproach , & daily they mocked him . All his familiers watched for his halting , saying . It may be he is deceiued ; but his persecutors shall be ouerthrowne , and not preuaile , and their euerlasting shame shall neuer be forgotten . So they talked of Ezekiell , in derision , by the wals , in the dores of their houses : Come , I pray you , & heare what is the word that commeth from the Lord ; So , they come and sit before him , and heard his words , but they will not doe them ; for with their mouths they make ieasts , and thou art vnto them a ieasting song : But then shall they know that I am the Lord , when I haue layd the Land desolate and waste , because of all their abhominations that they haue committed . And when this commeth to passe ( for loe it will come ) then shall they know that a Prophet hath beene among them . But Pearles are not to bee cast among Swine . And such Gaderens are more worthy and meete to haue the company of diuels , then the presence of Christ , and preaching of his word . I had perished in my afflictions , except they law had beene doctrine 4 my delight . We may learne also from hence , that the best men and excellentest Creatures are not able of themselues to stand , and continue vpright in their tryals and temptations , without GODS speciall prouidence and prouision in the meanes . Dauid , a man after Gods owne heart , possessed with his spirit , and hauing a large portion of his grace , was yet ready to perish in his afflictions , had he not beene supported : Nay , Adam himselfe , in his innocency created most excellently , according to Gods owne image , had no sooner entred into Eden , ( that Garden of pleasures , and Paradise of happinesse ) but sodainely forfeited his estate by Sathans temptations . Who can but admire the fearefull fall of Salomon , wanting neither wisedome nor wealth , nor any meanes else ( as one would haue thought ) that God or the world could affoord him ? yet see whither he was falling , euen to the gates and gulfe of hell ; from whence he had neuer returned , had not the hand and powerfull arme of God retyred and reclaimed him , by an extraordinary conuersion and repentance . But come wee from Men to Angels , when GOD had once left them to themselues ( though their condition with other Creatures was incomparable ) could not yet keepe their standing and estate ; but fell from Heauen to Hell , and so of heauenly Angels became infernall Diuels . But to come to the tryall of afflictions ( which is more proper to this place ) how soone are the best men crushed and broken with the burden thereof ? and who is able to beare off the blowes of Gods displeasure ? Iob was valiant in his sufferings , and very patient for a time . Yet marke how wonderfully he is distempered in his passions , and taketh on ? Cursing the day and night of his conception and birth , with the Mid-wife and Messengers , yea , all the Instruments , helpes , and meanes of his comming into the world . Why dyed I not in the birth ? Why perished I not when I came out of the wombe ? Why did the knees preuent mee ? And why did I sucke the brests ? Why was I not hid as an vntimely birth ? either as infants that haue not seene the light ? For my sighing commeth before I eate , and my roarings are powred out like water . The arrowes of the Almightie are in me , the venim whereof doth drinke vp my spirit , and the terrours of god fight against me . What power haue I that I should endure ? Is my strength the strength of stones ? or is my flesh of brasse ? Am I a sea , or a Whale-fish , that thou keepest mee in ward ? Remember ( I pray thee ) that thou hast made mee as the clay ; and wilt thou bring mee to dust againe ? Who can expresse Dauids distractions and fearefull convulsions ( as it were ) both in body and soule , able to haue diuided both of them from God , had not his grace preuented him , and his powerfull spirit preserued him ? Euery where ( in the Psalmes ) we may see the anatomy of his and the best mans frailty , in their afflictions . reason 1 Thus God doth manifest his own strength by our weaknesse , and his vnchangeable condition , by our variable disposition , who ( the best of vs ) are notable of our selues to stand vpright in the day of our trials , without his helping hand , power , and speciall prouidence vnder-prop vs. reason 2 This is Gods priuiledge and soueraignty , who onely hath this name and nature ( I am , ) to shew his being of himselfe , and vnchangeable essence , and to let vs know , that all his Creatures haue not onely their being , but their standing and vpholding by him that onely is , and so constantly abideth , without fainting or failing euermore . Againe , by this meanes God doth beat downe our pride , reason 3 that so blindeth vs in our owne conceipts , to thinke so highly of our strength and estate . God therefore will proue vs by afflictions , that we may know our selues , our faith , our strength , and chiefest of our man-hoode ; that so finding out our weaknesse , wee may onely and wholly relye vpon his strength and might . reason 4 Which lesson may teach vs the excellent vse and profit of afflictions , sent vnto vs as instructions , to learne vs to know our selues in our best strength and state , to beat down our pride , and to teach vs true humility , to trust onely in the Lord , and to distrust our selues , and all other meanes whatsoeuer they be without him . Also it maketh much for our consolation in our greatest vse 2 distresse , when all outward meanes and helpes shall faile and forsake vs ; that yet we raise and rouze vp our selues ( through the affiance wee haue in GOD , and the strength of his might ) knowing the supply of his grace to be sufficient for vs at all assayes ; who still manifesteth himselfe to be the strongest in our greatest weaknesse : and that when there is no other hand or helpe to relieue vs , yet he himselfe with his own right arme is able to saue vs , and to prouide such meanes as shall bee sufficient to comfort vs in our greatest assaults . Thus much of Dauids confession . Now followeth his resolution . I will neuer forget thy precepts ; since they kept me from perishing in my afflictions , and ministred such ioy and comfort vnto mee , not onely refreshed but reuiued and quickened me ( being as good at dead in my owne apprehension ) : For this cause I resolue neuer to forget so comfortable and powerfull meanes of my recouery . From whence we may learne . That it is the dutie of euery Christian , still to remember doctrine 5 the meanes of their comfort and deliuerance from their former troubles and afflictions , & so to manifest their loue and care for the vse and respect of Gods ordinances , not onely for the time past , but also for the dayes to come . As he that hath beene cured of an olde disease . and healed of a wound , will hardly forget the receipt and plastour . Dauid hauing formerly found that the comfort of Gods word had kept him from perishing , had quickened and reuiued him ( being as good as dead in his owne iudgement and sense ) resolueth neuer againe to forget Gods precepts : So he telleth vs how he was disquieted , and found no rest , how his very bones consumed , how he roared all the day , vntill he confessed his sinne ( which was the cause thereof . ) Then I acknowledged my sinne , neither hid I my iniquity : for I thought , I will confesse against my selfe my wickednesse , vnto the Lord , and thou forgauest the punishment of my sinne . Therefore shall euery one that is godly ( in like case ) make his prayer vnto thee , in a time when thou mayest bee found , ( for then is God neerest vnto his children when their troubles are the greatest ; ) surely in the flouds of great waters they shall not come neere him . So , going into the field against Goliah , he remembreth how God deliuered him from the Lyon and the Beare , and so still resolueth to hope for helpe and deliuerance at gods hand , and he prayeth to God to haue mercy vpon him , and to harken vnto his prayer , who heretofore had heard him in his distresse , and set him at liberty . reason 1 Now , the reason why we must remember the meanes of our deliuerance , together with our forme : distressed estate is , because we are subiect againe to fall therein and may still haue need of the old receipt : as those that fall againe into the same disease , as they haue their relapses , so they must haue the same remedies . He that is well may and will be sick againe ; he that is healed may be wounded againe , or at least haue his sore to ranckle and breake out againe therfore the prouident patients record their receipts , and resolue to vse them as occasion serueth . reason 2 Secondly , no new prescription can proue so safe and sure as those that are experienced , such for the most part are voyde of danger , and infallible . And as he is worthily accounted the best Physition , that recouereth most patients , and he the skilfullest Surgeon that healeth most dangerous wounds : So that phisicke , that potion , that plaister ( by which sicke and sore men haue been cured , healed , and restored ) is most worthy to be registred and recorded : Such receipts ( I say ) are most pretious , that haue been proued , and will not likely faile . reason 3 Thirdly , that we should remember these comfortable meanes and remedies to ease vs in our trials , and to keepe vs from despaire , they are written & registred to our hands in Gods booke ; as also to confirme our knowledge , practise , and obedience in and for the holy vse thereof , they are commended vnto vs by Gods word , they are vrged and applyed for that purpose in the holy ministery thereof . So is the patience of holy Iob , by Saint Iames , You haue heard ( saith he ) of his patience , and what end the Lord made : And whatsoeuer things are written aforetime , are written for our learning , that wee through patience and comfort of the Scriptures , might haue hope . And as the same infirmities , sicknes , and maladies both of body and soule , doe still remaine to mortall men : So the same wholesome receipts , meanes and medicines , with the same Physitians hand and manner of recouery , are still commended in Gods word , to all the faithfull for their vse . Which serueth for the instruction of euery Christian , to vse 1 be a studious obseruer of Gods word , and diligently to search out the most comfortable and commodious vse of the Scriptures ; both for their knowledge and obedience ; to cast the eyes of their minde and vnderstanding vpon the best examples of Gods Saints and Children , that there are propounded for their vertues and infirmities , both to helpe and heale them in the like condition : So when we fret and chase ( as Dauid did ) at the prosperity of the wicked ; wee must learne with him to see our folly , and goe to Gods Sanctuary and obserue the end of such like sinners ; and so bee comforted and confirmed from falling away from God , or following their wicked course . To cure our owne stubbornnesse and rebellions , we must not ( with the vnbeleeuing Israelites ) harden our hearts , or tempt the Lord in our troubles : neither lift vp our selues with Pharaoh ) in such variety of iudgements to haue our hearts harder and harder , and so to striue against our Maker ; which is the high way to increase his plagues , and bring vs to destruction , but rather be humbled , and tremble at his word , with melting hearts , and not still to exasperate the Lord , and sharpen his face against vs , but rather ( while it is called to day ) to heare his voyce , and be reclaimed . This also reproueth all such as are so mightily distracted vse 2 and distempered in their troubles and afflictions , that grow so violent & outragious in word and deed , and fall to be desperate , they say they are weary of their liues , they cannot tell what to do , they would pardon them that would ridde them out of the way ; most truely discerning Sathans censure , ( which to holy Iob and Gods children is nothing but a slander ) they cease from blessing God , and fall to blaspheme him to his face . Therefore Gods children must be warie from yeelding to such infirmities , to which they are also subiect , and pray for true patience , whereby they may possesse their soules , and for a true and a liuely faith , whereby they shall be able to ouercome the diuell , the world , and the flesh , and get the conquest ouer themselues , and such vnruly affections . If they search the Scriptures , they shall see a cloude of Witnesses ; who by the shield of faith , and sword of the spirit ▪ haue fought the fight , and got the conquest in their greatest feares and doubts . Thus God hath comforted vs ( saith Paul of himselfe , and the faithfull ) that we may be able to comfort them which are in any afflictions , by the comfort wherewith we our selues are comforted of God. Let vs remember the time past ( with Dauid ) and thinke vpon all his wondrous workes . We must not bee carelesse , and cast away the medicine when once weare healed , for the time of our olde disease , and sores , may come againe ; but still write in our note-Bookes such soueraigne receipts , and approoued remedies , to remember afresh when our infirmities newly assaile vs : At such a time I prayed and was deliuered from the pricks of the flesh from such and such buffetings of Sathan did the Lord defend me ; therefore will I pray againe being newly assaulted : Such a day and yeare I humbled my soule by fasting and prayer , and was saued from such a iudgement . At another time ( in my melancholy moode , and the strong temptations and delusions of Sathan ) I conferred with godly men , and diligently resorted to holy assemblies , and this relieued and restored me : I will neuer therfore forget this comfortable meanes , but will for euer remember them ; yea , daily practise them vpon euery good occasion , and iust respect . Thus good things must be pondered with blessed Marie , and not onely conceiued , but readily brought forth against the time of neede . Such treasure of heauenly store must heedfully be locked vp in the treasury of our soules . I haue hid thy promise within my heart , that I might not sinne against thee . So wisedome counselleth to hide his commandements within vs , and to keepe them in the middest of our heart : And the Apostle exhorteth vs not to let them slippe out of our mindes ; or not to haue our soules as crazed vessels , receiuing much , and holding nothing . Where the Prophet seemeth to distinguish betweene law and law , precept and precept , word and word ; saying , Except thy law , thy precepts , and so in the rest of the Psalme , thy word , thy iudgements , thy statutes , thy ceremonies , thy commaundements , &c. q. d. They , and they onely doe this , and that , and euery thing : They and none other haue this vertue and operation of comforting , conuerting and sauing . This may teach vs that Gods word alone , and no other , doctrine 6 ioyeth the heart in affliction , reioyceth the soule in temptation , and quickeneth and reuiueth vs in the greatest extremities and distresses . Moses , speaking but of the law and commandements deliuered from God , inforceth obedience to the same , in telling them that it is the word of Life ; that it setteth before them life and death ; life to the obeyers , death to the breakers . And Paul calleth the Gospell The word of life , which indeed quickeneth vs by faith , in beleeuing the promises , when the law ( for want of obedience ) slayeth vs ; therefore he preferreth the righteousnesse of faith , before the righteousnesse of the law , which is a killing letter to vnregenerate men ; when the Gospell ( to all belieuers ) becomes a quickening spirit . This is the word that is able to conuert our soules , which is mighty in operation , & sharper then any sword . The weapons of our warfare ( which we fetch from hence ) able through God to cast downe strong holds , & euery high thing that is exalted against the knowledge of God , and to bring into captiuity euery thought to the obedience of Christ . The powerfull preaching whereof is The power of God to saluation to all that beleiue . This forceth the very infidell ( through the working of Gods spirit in the heart ) being rebuked in holy assemblies , to fall downe on his face and worship God , and plainely to acknowledge that God is in his messengers . This powerfull word of Christ raised Lazarus from the graue of corruption , and is able to reuiue vs being dead in our sinnes ; and to raise vs from the death of sinne , to the life of righteousnesse . The reasons why Gods word ( in the holy ministerie thereof ) is of such efficacy to quicken vs , are the same with doctrine the second . Besides , Gods word is the speciall instrument by which he worketh and effecteth his purpose and decree . By his word he created all things , and by his word they are vpholden and preserued : By , and according to his word , he saueth and condemneth , disposeth and ordereth all persons and actions , yea , all creatures , with their motions , referring them to their ends appoynted , and making them all to serue his glory . God and his word are in a league vnseparable ▪ he neuer crosseth it , being his good will and pleasure . He that heareth it and the messengers thereof , heareth him , and he that despiseth it , and them , despiseth him ; where it is not receaued , he accounteth himselfe reiected . Which serueth , first to teach vs to honour God in this vse 1 his high and incomparable ordinance , to yeeld obedience to his will reuealed in his word , if we will not be accounted as rebellious against him . If we will not effectually heare in the holy ministery thereof , we cannot beleeue ; if we beleeue not , we cannot be saued . If we contemne and despise it , it shall be our iudge at the latter day . Hee that resisteth it , striueth with his Maker . Without the comfort of Gods word , we must needs perish in our afflictions ; if Gods precepts quicken vs not , we are but dead and damned . vse 2 This word considered in the properties , power , and wonderfull effects thereof , sheweth vs also the difference betweene it and the lawes of mortall men , their doctrines and traditions , their commandements and inuentions . This word alone is the rule of faith , and the resoluer of the conscience : All other humane deuises are but as straw and slubble , yea , drosse it selfe to the purest gold . This hath beene tryed to the vtmost in the furnace , and is still more glorious . The turning of mens deuises are but as clay . Should not a people enquire at their God ? To the law , and the testimony ( for shame ) if they speake not according to his word , it is because there is no light in them . And Ieremie reproacheth those that say they are wise , Ye haue cast away the word of the Lord , and what wisedome is in you ? Therefore the Prophet that hath a dreame , let him tell a dreame , and he that hath my word , let him speake my word faithfully . What is the chaffe to the Wheate ? Is not my word euen like a fire ( saith the Lord ) and like a hammer that breaketh stones , &c. See more in the vses of the first doctrine . The end of the first Sermon . The second SERMON . LAMENT . 3.55.56.57 . I called vpon thy name , O Lord , out of the low dungeon , thou hast heard my voyce : stop not thy eare from my sight , and from my crie . Thou drewest neare in the day that I called vpon thee : Thou saidst , feare not ; O Lord , thou hast maintained the cause of my soule , and hast redeemed my life . THe Prophets meaning is , that hee prayed heartily to God ( the ruler of the whole world ) from the place & condition of greatest extremity , when no meanes of deliuerance appeared , resting still in the experience of Gods loue , who heretofore had heard his petitions , and now ( hopeth ) will not refuse them , ( being earnest and hearty . ) And though he seeme to be farre off , will yet take notice of them in the manifestation of his loue ( in the meanes , ) according to his gracious promise , still encouraging his seruants in their greatest dangers : Neither doubteth hee but God will defend both his life , and good cause , that procured the danger ; and will send deliuerance from the lands of all those that would destroy him and his Church . The words containe , first , a description of the Prophets misery in times past : Secondly , the meanes hee vsed for his deliuerance : Thirdly , the fruits and effects thereof . His misery is enlarged : 1. In regard of the place being a low dungeon : 2. In regard of his condition , hee sighed and sorrowed , he was full of feare , and in danger of his life . The meanes which he vsed was Prayer : which is commended ; 1. For the faithfulnes : 2. For the feruency thereof : For the faithfulnes , he called vpon God alone , and grounded his prayer onely vpon his name and power : For the feruency of his prayer , he saith , hee called , cryed , sighed and sorrowed : 3. The fruits and effects of his prayer are noted , by these circumstances : 1. God heard him : 2. Hee drew neare , manifesting his care and prouidence towards him in the meanes : 3. He freed him from feare , maintained his cause , and redeemed his life from the danger of death . The summe is , that as God heretofore had heard and deliuered him in , and from such great dangers and distresse , so he would still heare , helpe and deliuer him , and his afflicted Church , in sauing him , and redeeming him , and it , from their so great present dangers and afflictions . Being in the low dungeon destitute of all worldly helpe , hee called vpon the name of the Lord : Teaching vs. That true faithfull prayer and inuocation of Gods name , doctrine 1 is a most soueraigne means & remedy for comfort and deliuerance , in and from our greatest distresses ; when all other helpes doe faile vs , this will serue our turne ; and is the onely refuge of all Gods children . I looked vpon my right hand , but there was none that would know me ; all refuge failed wee , then cryed I to the Lord , and sayd , thou art my hope . When the snares of death compassed me , and the griefes of the graue caught me , when I found trouble and sorrow , then I called vpon the name of the Lord , saying , I beseech thee O Lord deliuer my soule . reason 1 The reason hereof is , that God hath commanded and ordained it so to be . Call vpon me in the time of thy trouble , so will I deliuer thee , and thou shalt glorifie me . Come to me ( saith Christ ) all that trauaile and are laden , and I will ease you . Hee shall call vpon mee , and I will heare him : I will be with him in trouble , I will deliuer him , and glorifie him . reason 2 Secondly God is the iudge , reuenger , and defender of all his that suffer wrong ; he heareth all causes and controuersies , defendeth the cause of the widdow and fatherles ; he sitteth in the throne and iudgeth right , O Lord God the auenger , exalt thy selfe clerely , exalt thy selfe thou iudge of the world : How long shall the wicked triumph ? and so he concludeth that God is his refuge and rocke of his hope . The vse hereof is , to make vs feruent and forward in prayer . Is any man afflicted ; let him pray ; for the prayer of a vse 1 righteous man preuaileth much ( if it be feruent : ) heauen and the eare of God is open to him . When Moses held vp his hand Israell preuailed ; That the Israelites might see that his hand had a greater stroake in the fight , then all theirs , the successe must rise and fall with it . Therefore we must wrestle , with Iacob , who by his strength had power with God ; and striue with Paul , and stand in the gap with Moses . Secondly , it condemneth all such as contemne this ordinance , vse 2 and doe not preferre this meanes before all other : without which ( indeed ) all other actions and instruments are vnholy and vnprofitable ; as Chariots , Horsemen , Money , Bread , Physicke : which most excellent ordinance of God is yet least and last thought vpon by many : For if men or diuells can sted them , they will not be beholden vnto God ; when it is too late then will they send for the Priest ( as their Prouerbe is ; ) yet so will infidells doe , Yea , Pharoh himselfe , with Ahab and the greatest Athiests . vse 3 Thirdly , it maketh for the consolation of Gods children , that their case cannot be desperate , or themselues destitute of helpe . If they can but call and cry vnto God ; if they can but sigh and groane ; though they can but chatter like a Swallow with Ezekiah , make a noyse in their prayers with Dauid , and but euen mooue their lips with Hannah , it is sufficient if thy soule bee powred out with hers ; for God knoweth the meaning of the spirit , which likewise helpeth our infirmities . So that when Gods children are in any danger , faith doth accompany them , and mooueth them to prayer , and in praying they are still more feruent : they can neuer be brought so lowe , but they can cast their eyes to Heauen . When they haue none other to deliuer them , they can deliuer themselues by faithfull prayer : So Ionah was heard out of the Whales belly , Daniell out of the Lyons denne , Moses at the red Sea , Dauid out of the deepe , all these wonderfully perplexed , and ouerwhelmed ( with outward sorrowes ) yet heard and deliuered by faithfull prayer . He onely called vpon Gods name in the dungeon . True and faithfull prayer must be made and directed doctrine 2 to God alone ; Thou that hearest the prayer , to thee shall all flesh come . Whosoeuer calleth vpon the name of the Lord shall be saued . For this is Gods commandement , with his promise annexed , that we call vpon him in our troubles , and he will helpe vs. Aske , and you shall haue , ( saith Christ , ) seeke , and you shall finde , knocke , and it shall it be opened vnto you . reason 1 It is a part of Gods worship and seruice : Thou shalt worship the Lord thy God , and him onely shalt thou serue . In the dayes of Enosh sonne of Seth , men began to call on the name of the Lord ; that is , they began to be religious , and professed the same , by calling on Gods name . Therefore God vpbraideth Iacob for not calling vpon him ; and saith , Israell had wearyed him in not performing this seruice , and going reason 2 to other . Againe to call vpon creatures , is without any warrant ; and whatsoeuer is not of faith , is sinne ; and it crosseth the reason 3 practise of all Gods Saints : doubtlesse thou art our father though Abraham be ignorant of vs , and Israell know vs not , yet thou O Lord art our father and our redeemer , thy name is for euer . Which doctrine serueth to direct vs to God alone in our prayer and supplications ; being according to his word vse 1 and will , a worship which is proper vnto him ; and which he requireth at our hands , a most safe warrantable course , still practised in Gods church , agreeable to the forme of Christs prayer , ( a most perfect patterne for vs to follow , ) and Christ himselfe doth assure vs , that whatsoeuer we aske the father in his name , he will giue it vs : if as S. Iohn saith , we aske it according to his will. vse 2 It likewise confuteth all pagans and papists , which cry to their Baal from morning to euening , roaring like beasts ; that pray to angels and Saints and other creatures ; that offer so many sacrifices of praier and praise to the Queene of heauen , deuising ( I know not how many ) Letanies and Dirges to He-Saints , and Shee-Saints , with the multitude whereof they haue stuffed their Kalenders , till their be no roome ; and to fill vp their accompt haue cannonized and inuested a number of Traitours to God and their gouernours , in time past ; who more iustly may be placed in hell , then haue the meanest roome in heauen : yet these be their goodly intercessours , that must haue their prayers . I called vpon thy name : As one acquainted with Gods power , he dependeth alone vpon his prouidence and protection . Obserue againe from hence : doctrine 3 That true and effectuall prayer , is and must be grounded vpon the assured knowledge of gods name and power : Therefore he that will come to God ( saith the Apostle ) must beleeue that God is , and that he is a rewarder of them that seeke him . They that know thy name ( hauing experience of thy grace and might ) will put their trust in thee : for thou Lord hast not failed them that seeke thee . The name of the Lord is a strong tower , the righteous runne vnto it , and are exalted : being beaten from their standings ( as poore souldiers in the field ) yet the name of the Lord is their sure defence and onely refuge . Dauid assuring himselfe of Gods protection , and resting vpon his name and power , secureth himselfe against all assaults , as one that is in the strongest castle and surest hold ; be dare come forth into the field and challenge all his foes : when once he hath got the Lord to be his shield and buckler , then Abraham neede not to feare wheresoeuer he goeth . Now as calling vpon Gods name , is a most speciall meanes to deliuer vs from our greatest dangers ; so How ( I pray you ) shall they call vpon him , in whom they haue not beleeued ? and how shall they beleeue on him , of whom they haue not heard ? Such aske and haue not , because they aske amisse . All Gods promises are intailed to those alone that doe beleeue ; such are within his couenant , which he hath indented , and sealed , yea deliuered with his hand , for the vndoubted assurance of their deliuerance : Such may but aske and haue , if they doe but knock , the dore shall be opened . Be it vnto thee ( saith Christ ) according to thy faith . O woman great is thy faith . If Gods children haue faith in their hearts , it beareth downe all before it , and breaketh through ▪ all manner of lets and hinderances in the world ; it ouercomes the world , and vanquisheth the diuell , and he that truly hath it , may challenge the force of all the creatures , if they should lay siege against him : For there is nothing impossible vnto faith , which onely is grounded vpon God and his word : So that we must know our faith in God , by our knowledge of God. If we haue no word , we haue no warrant , our faith is but infamy . This made Paul to suffer with chearefulnesse for the gospell , and was not ashamed : for I know whom I haue beleeued , and I am perswaded he is able to keepe that which I haue committed to him against that day : so saith Peter , let them that suffer according to the will of God , commit their soules to him in well doing , as to a faithfull creatour . So sure and well knowne is God to the faithfull , that they put both bodies and soules , life and goods ( with all things else ) to his disposing . For faith is the ground of things hoped for , and an assured euidence of things that are not seene : it maketh things absent , as though they were present , and maketh things promised , so certaine as if they were performed . The consideration whereof must make vs very industrious vse 1 in prayer and painefulnesse , for the obtaining of true faith , and attayning to the sound knowledge of God , which in a Christian are alwaies inseperable ; and so to vse the meanes whereby they may bee come by , and increased , which are the Word , and the Sacraments ; experience of gods loue , examples of good men , and their conference , delighting in Gods Sabaoths , and holy assemblies , &c. vse 2 Secondly , it confuteth all ignorant , sencelesse and carelesse Christians , that are ready to content themselues with any formall faithlesse prayer , which indeed is but lip-labour , and full of distrustfulnes , whereby they prouoke the Lord against them , rather then obtaine any blessing , making him a weary of their seruice , and to hide his face . The very prayers and sacrifice of such vngodly , ignorant and faithlesse persons , are abhomination to the Lord , and his very soule abhorreth them . vse 3 Lastly , it maketh for the consolation of all such , that with faith and knowledge call vpon his name , as relying thereon ; euen such as haue the testimony of a good conscience , howsoeuer they shall be censured ( as Hannah was of Ely , ) yet powring out their soules , and calling vpon Gods name , ( in the confidence of his power ) they shall be relieued , though their faith be weake ( yet if true ) and assuredly grounded vpon Gods name and power , they shall be heard , euen out of the dungeon of extremities . Out of the dungeon he called vpon Gods name : ] Which also may teach vs : doctrine 4 That there is no outward condition of life so miserable , or affliction so grieuous , which the dearest Children of God are not subiect vnto in this world . Ieremie was in the myrie dungeon , where he stucke fast , and his life was shut vp , casting a stone vpon him . Daniell in the Lyons denne : The three Children in the fiery furnace : Israel a bondslaue in Egypt : So was Ioseph imprisoned , slaundered and disgraced : Paul , Peter , and the faithfull , stocked , fettered , imprisoned , and many other murthered and massacred , as we may see a whole Catalogue of them mustered by the Apostle , all of them so excellent that the world was not worthy of their companie . Ioyne to these Abraham for his vncertaine dwelling : Dauid for his manifolde enemies : Iob for inward and outward miseries of all sorts . All these with the rest , whose pilgrimage is ended , and many that now liue and still remaine to the worlds end , must goe the same high way to Heauen , drinke of the same whip and bitter cup. All kinde of crosses and calamities attend vpon them in the world , vntill they be at rest with God in Heauen . The reason hereof is , that since the same corruption of reason 1 nature , and guilt of sinne , spreadeth ouer all alike without exception , needs it must follow that all be iustly inwrapped in the outward punishment and mulct thereof ; since all kinde of miseries follow sinne , with death it selfe , as the shadow doth the body . Sinne is the worke , and these are the wages . And God in iustice must needes shew his anger against sinne in this life , euen vpon his owne seruants . Here they must be iudged that hereafter they be not damned with the world . Secondly , God vseth them as scourges , purges , and reason 2 wholesome medicines to heale , recouer , and reforme our sinnefull , sicke , and disordered nature . Here wee must be weined with the wormewood of calamities , from the brests of the world , ( which we alwayes would be lugging ) that so we may be brought in loue with heauen and heauenly things . The vse is first for our instruction , to make vs wise in the vse 1 vse and end of the manifolde miseries that betide Gods dearest children , to moderate our affections , and to suspend our iudgements for our selues and brethren , when wee or they are so strangely and diuersly handled : Blessed is the man whom thou chastenest ( O Lord ) and teachest him in thy law ; these tryals must hasten vs to Gods Sanctuary , to stay our violent passions , and bring vs our resolutions in such doubtfull cases . Secondly , it reprooueth all such as iudge according vse 2 to the outward estate of any of GODS seruants , what fauour and credite they are in with the Lord. Since an outward condition is here to all men alike ; All things come alike to all , and the same condition is to the iust and to the wicked ; to the good , and to the pure , and to the polluted ; as is the good , so is the sinner ; he that sweareth , as he that feareth an oath . For although it be most certaine , that God hath a speciall care for the saluation of the faithfull ; yet such is the course of things falling out vnto men in this life , that it cannot be iudged , by the outward shew and appearance whom God loueth , or whom he hateth : Such a certaine , infinite and endlesse confusion , is cast before the eye of man ; and therefore Gods children must not promise themselues any immunity from troubles , or worldly successe , but rather to looke alwaies for the contrary , and labour still to subdue their inordinate passions , in thinking their case to be singular , censuring God to bee too rigorous , and so calling his iustice into question , which is neere vnto blasphemy . Stop not thy eare from my sigh , and from my cry : ] As if he should say , we pray , and thou hearest not ; nay , thou art angry with our prayers , and stoppest thy eares ( speaking after the manner of men ) and shewing by effects , that it was as good for sinners not at all to pray to God , as to pray in vaine . doctrine 5 Let vs note from hence ; The fruit and effect of sinne , it stops the passage of our prayers , and keepes Gods blessings from vs ; it maketh GOD ( as it were ) deafe , and dumbe , and blinde , that he will neither heare , helpe , nor respect vs. The Lords hand is not shortened , that hee cannot saue , neither is his eare heauie that it cannot heare : but your iniquities haue seperated betweene you and your God , and your sinnes haue hid his face from you , that hee will not heare . Sinne makes God as a stranger that hee will not tarrie among his owne people : and though hee bee most strong , yet it so astonieth him , that hee cannot helpe reason 1 them . Such is his hatred to sinne , that hee will not heare , nor helpe , hee disclaymeth their seruice , and cannot abide their prayers . Their persons are odious , and how shall their actions be acceptable ? His Will , and Word is against them ; remaining sinnefull , hee will not owne them for his , but excludes and excommunicates them from his presence , and Church . GOD heareth not sinners : Such as bee wicked cannot stand in his sight . Will you steale , murther , and commit adultery , and sweare falsly , and come and stand before mee in this house , wherevpon my name is called ? Is this house become a denne of theeues ? This must make vs carefull to holde vp pure hands , when wee pray vnto God , praying him first to purifie our hearts by faith , which may manifest it selfe by vnfeined repentance : That so when wee draw neere vnto God in our seruice and worship , and would haue him draw neere to vs in the acceptance thereof , wee may both clense our hands , and purge our owne hearts from all kinde of sinne and hypocrisie . Wash you , make you cleane , cease to doe euill , learne to doe well : Come now , let vs reason together . If iniquity bee in thy hand , put it farre away ; and let no wickednesse dwell in thy Tabernacle : Then truely shalt thou lift vp thy face without spot , thou shalt bee stable , and shalt not feare , and thou shalt bee bolde , because there is hope . Being in the dungeon , He not onely called , but sighed , and cryed vnto God. Afflictions not onely stirre vp men to prayer , but make doctrine 6 them also more seruent and effectuall . Ieremie perplexed in the dungeon , called sighed , and cryed vnto God. Hearken , O Lord , vnto me ( saith Dauid , ) and answere : I mourne in my prayer , and make a noyse . It maketh men to cry as a woman in trauell . Demaund now , and behold , if Man trauell with childe ? Wherefore doe I behold euery man with his hands on his loynes , as a Woman in her trauell ? and all faces are turned into palenesse ? It forceth very infidels to humble themselues as Pharaoh , Ahab , &c. See the variety of Gods punishments before he can make his people yeeld ; yet in the end their vncircumcised hearts shall be humbled ; and they shall pray for their sinne . reason 1 Afflictions and troubles , doe breake and tame the stoutnesse and pride of mans heart ; and nature , maketh them to melt and relent ; who may know ( by woefull experience ) that God will not cease from punishing , till they leaue their sinning . God still addeth seauen plagues to seauen ( increasing the number and the greatnesse ) till his children be turned vnto him , and be throughly humbled : So in Amos , he sends his iudgements successiuely , because they returned not vnto him : So he saith , he will returne to his place , and not be found , vntill they seeke him , and amend : and God affirmeth , that he will enter into iudgement with Ierusalem , because she saith , I haue not sinned . reason 2 Secondly , being blinded in our affections , they make vs to see and know our selues ; before I was troubled I went wrong . In my prosperity I said , I shall neuer be moued ▪ Ephraim in presperitie was as an vntamed and wanton Calfe , not wonted to the yoake ; but by chasticements afterwards repenting and being conuerted and instructed , I smote my selfe ( saith Ephraim ) vpon my thigh , I was ashamed and confounded , because I did beare the reproach of my youth . reason 3 Thirdly , by afflictions , wee may see the anger and vengeance of God against sinne , flaming as an vnquenchable fire , and burning to the bottome of hell ; and in them we proue our owne weakenesse not able to vndergoe , or endure them . Take away thy plague from me : for I am consumed by the stroak of thy hand . Therefore Dauid prayeth God , not to rebuke him in his anger , nor to chastise him in his wrath . vse 1 The vse whereof is , that wee heare the rod , and who hath appointed it : That we take notice of Gods iudgements , in acknowledging the authour , and the end thereof ; that we humble our selues and meete our God , that wee pray for patience and strength to vndergoe trialls , and seeing our weakenes , to run to God for aide . Againe it maketh much for our comfort , that afflictions vse 2 are so good and profitable , as the effects thereof declare . When they are sanctified vnto vs , they heale our sinfull nature , as a good salue that is laide to the sore ; they recouer the sicknesse of our soules , as good physicke cures the disease : Thus they proue as wholsome medicines , and fatherly chasticements , to amend and reforme Gods elect . They are meanes to make vs to know our selues , and the corruption of our nature , that needeth such violent remedies . Wee are readie with Adam to hide our sinnes . As malefactors ( on a racke ; ) and vnhappy Schollers in a Schoole , are forced to acknowledge their faultes ; so God by affliction wresteth out a confession of sinne , and resolution of amendment in his Children . Thus God doth scowre and clense away the drosse and drowsinesse of our nature , and so rowseth and raiseth vp our dead hearts to earnest and faithfull prayers , that it turnes them to cryings , sighings , and groanings , that cannot be expressed . Calling vpon Gods name , he heard his voyce . doctrine 7 Gods children neuer pray in vaine , but are heard and helped of God in their greatest afflictions . I called vpon thy name ( O Lord ) out of the low dungeon , thou hast heard my voyce , I called vnto the Lord in my trouble , and he heard me . See the proofes and reasons hereof , with the vses , in doctrine the first , &c. Thou hast heard my voyce : ] That is , heretofore thou doctrine 8 hast regarded mee when I prayed ; therefore heare mee still . The experience of Gods loue in our former deliuerances out of dangers , ought still to encourage vs to resort vnto him , when the like or greater troubles shall assaile vs. Thou hast set me at liberty when I was in distresse : haue mercy vpon mee , and hearken vnto my prayer . That God had deliuered Dauid from the Lyon and the Beare , was the speciall motiue and incouragement vnto him to incounter with Goliah , and his best assurance to conquere and ouercome him . So the church cheareth her selfe in her great ruins and afflictions , hoping to be redeemed againe from the captiuity of Babilon . O arme of the Lord , rise vp as in old time , in the generations of the world ; Art not thou the same that hast cut Rahab , and wounded the Dragon ? Art not thou the same which hast dryed the Sea , even the waters of the great deepe , making the depth of the Sea a way for the redeemed to passe ouer ? Thus they speake of their deliuerance from Egipt , which is called Rahab ; putting some part of the Land for the whole , and the people therein contained ; meaning also by the Dragon that tyrant Pharaoh , dwelling in the middest of the floudes , ( as Ezekiell speaketh , ) hyding himselfe in the Riuer Nylus ; and as Paul calleth Nero a Lyon , so here is Pharaoh termed a Dragon , to expresse the qualitie of Tyrants : Thus , with the remembrance of that eminent deliuerance out of Egipt , they comfort their hearts , and cherish their hopes , to bee freed from the present captiuity : for what shall hinder God from bringing them out of Babylon , more then it did the freeing of their forefathers from the slauery of Egipt ? God is still the same , without change or alteration ; his nature and condition is euer to bee gratious , and ready to forgiue : he is faithfull and will not deceiue his people ; his power and will are neuer weakened ; his truth and promise shall abide for euer . Hath he said , and shall not he doe it ? or hath hee done it , and cannot hee doe the same againe ? Feare it not , for GOD is constant and vnchangeable in his nature . doctrine 7 Which doctrine serueth for the instruction of all Gods children , in the variety and continuance of their tryals and afflictions ; being voyde of present comfort , they must remember the times past , and thinke of former deliuerances , as the ancient Church of GOD hath vsed to doe , who still called to minde what they had heard with their eares , what their Fathers had tolde them of GODS workes in their dayes , in the olde time ; how GOD had driuen out the heathen , and planted them in ; how hee had destroyed the Nations , and caused them to grow , and so hee concludeth , that they will praise God continually , and confesse his name for euer . This also reproueth the peruersenes of our nature , and vse 2 weaknesse of faith , who many times in our infirmities and sense of our tryals , doe censure God amisse , either of forgetfulnesse , or want of power , that hee cannot or will not heare and helpe vs in our troubles , nor careth for our estate ; who yet hath numbred our haires and put our teares into his bottle . Wee should indeed rather censure our selues for weakenesse of faith , and thanke our owne sinnes , which haue made a seperation , and caused God to hide his face . Wee haue angred the Lord , and now there is a breach , and his wrath is gone out against vs. The Spouse was sluggish , and would not heare the voyce of her bride-groome , knocking , and standing without , at the dore , till his haire was full of dew , and his lockes with the drops of the night ; but afterward she opened , and her welbeloued was gone and past : she sought him and could not presently finde him , but is beaten and wounded of the watchmen , and hath many crosses ; yet still wee must remember Gods former mercies , and our olde deliuerances and so recouer our hope . I called vpon thee , and thou drewest neare , and saidst , feare not . God is still ready and at hand to comfort his children doctrine 9 in their greatest dangers , and to rid them of their feares . God is our hope , and strength , and helpe , in troubles ready to be found . For further proofe and vse of this , see doctrine 1. in the first Sermon . Now God easeth them of their feares by shewing them his fauour , in giuing them the spirit of adoption , which remoueth the cause of feare , and maketh them as bolde as Lyons ▪ because their sinnes are remoued , and they reconciled to God through Christ , yea , made his children and heires annexed with Christ . This spirit is the earnest of their safety and saluation . The Lord is on their side , and who can be against them ? All things now worke together for the best , & therfore , what , or who can seperate them from the loue of Christ ? surely such can neuer be mooued , nor be afrayd of ill tydings ; their heart is fixed and beleeueth in the Lord , they seeke to the Lord , and he heareth them , and deliuereth them out of all their feare . Which must make vs diligently to seeke the Lord in our dangers . If we would be soundly cured of our feares , let vs goe to him by our faithfull prayers , and this will free our hearts from vnnecessary doubts , and keepe out despaire , that wee shall neuer be dismaide . In nothing be carefull , ( saith the Apostles ) but in all things let your requests be made knowne vnto God ; and then the peace of God ( which passeth all vnderstanding ) shall keepe your hearts and mindes in Christ Iesus : For this peace quieteth the heart , and setleth the minde in the assurance of a happy issue , from all difficulties and dangers . This course tooke Dauid , who is not afrayd to challenge tenne thousand enemies that compasse him round about ; nay so secure he was in the confidence of God ( whom he called vpon ) that hee layd him downe and slept , and rose againe , without any more adoe ; because the Lord sustained him . O Lord thou hast maintained the cause of my soule , and hast redeemed my life . doctrine 10 God will alwaies vphold and maintaine the righteous cause of his children ; whatsoeuer bee their dangers and troubles , he will haue a speciall care both of their persons and businesse they haue in hand . He shall bring forth their righteousnesse as the light , and their iudgements as the noone day : Their righteous cause and holy conuersation he will make to be so euident , as the Sunne when it riseth , nay , as at noone when it is the highest , and shineth brightest . He will stand by them , and deliuer them , and their cause , from vnrighteous iudgement : See the execution ; how he sitteth in the assembly of Gods , to see and examine both them and their proceedings . See further of this poynt , Doctr. 1 , and the first Sermon , in the proofes . It is his place and office so to doe ; Shall not the Iudge of all the world doe right ? It belongs to him to render vnto euery man according to his workes : He must needs defend the truth , being the God of truth , yea , truth it selfe ; and his seruants beare witnesse to the truth , and are ready to seale the same with their liues : And shall he not defend both it and them ? Yes assuredly ; for God hath promised protection of them both . The truth of which doctrine ought to incourage and vse 1 confirme euery christian man in the defence of gods truth , notwithstanding the great enemies and oppositions against the same . We must not deny it in any case , not in any sort forsake it : Buy it me may , but neuer sell it at any rate , for this is Iudas merchandize . We must labour to be rooted and established in the truth , which may be blamed , but neuer shamed , nor yet forsaken of God and good men . Likewise , it reproueth and condemneth all such as are vse 2 wauering and vnconstant in the defence thereof . Iohn Baptist was no shaken Reed . A faithfull man is as the house built vpon the rocke , no storme or showre can shake it , much lesse ouerthrow it . Great is the force of the truth , and of the faithfull professours thereof , which still preuaile and get a conquest ouer all things . The cause of my soule : ] That is , the cause wherefore his life was in danger . There is nothing more dangerous ( many times in the world ) then to defend and maintaine the truth of God. This is the cause of Ieremies soule , which called his very life into question . The world hateth me ( saith Christ ) because I testifie that the works are euil therof . Euery one that doth euill hateth the light . Many times it hazardeth liberty , life , and goods : Ye shall be hated of all men for my names sake . It makes sometimes a seperation betweene the neerest and deerest friends , Father and Sonne , Mother and Daughter . The poore blinde man ( once belieuing and defending the truth ) is not onely excommunicate of the Church , but cast off by his parents ; they leaue him and the cause ; yea , euery one that confesse Christ openly are cast out : Paul became an enemy to the Galathians , because he told them the truth . reason 1 The reason hereof is Sathans rage against it : it is the sword that slayeth him , and the mighty weapons that cast downe his strong holds ; by it he is driuen out of possession , and falleth from heauen like lightening ; he can haue no roome in the Church nor place in the harts of Gods chosen , for the preaching of the truth . reason 2 Another reason is , the corruption and malice of mans heart , which opposeth against it , in maintaining things vnlawfull , which the word of truth condemneth . And here begin the warres , euery one striueth for his lusts and to haue his owne will , which it reproueth . It is a sword , a sacrificing knife , a hammer , a fire , to kill , conquer , and consume whatsoeuer euill in is our nature , whether in reason , iudgement , or practise . The vse , is to teach vs to be prepared , and to pray to God , that we may be strengthned against all the dangers and persecutions which vsually follow the sound profession of the gospell , the word of truth . We must resolue to sell all , not onely for the buying , but keeping of this pretious pearle , which will proue the richest marchandise . It is best to cast our accompts for the building of this glorious tower , and to muster our best forces for these spirituall warres ; that we may be conquerours , and not ouercommed : Wee are not in this spirituall fight , to wrestle against flesh and bloud , but against principalities and powers , we had neede therefore to be well harnessed with the whole armour of God , that we may be able to stand to our doctrine 12 tackling , and standing fast ouercome . God not only maintained his cause , but redeemed his life . Lastly , from hence we may learne the safety and security of all Gods seruants , that doe their best endeauor to mainetaine Gods cause and truth . In their greatest perils , he keepeth them safe and sound ; he maintaineth Ieremies cause , and redeemeth his life : for the proofe and vses they are all one with doctrine 1. Thus hauing briefely vnfolded the secret vertues of these two soueraigne receipts ( the Word and Prayer ) to be most cordiall and comfortable in our variety of afflictions and greatest tryals : The one to instruct vs in the lawfull meanes that we are to vse , and to moderate our violent passions , and vnruly affections , that ( howsoeuer ) with patience we may possesse our soules : and also , for as much as our knowledge proueth very weake ( for the most part , ) or not so sanctified that the encrease thereof can alwayes sted vs in it selfe ; the other prescription of prayer is necessarily to be adioyned , without the which the best ordinances of God , themselues will be vnfruitfull . And therefore for the right vse of our knowledge ( by the holy ministery of the word ) and the strengthening of our faith and hope , whereby we may be inabled to perseuere vnto the end : wee had more then need continually to practise our selues in this holy duty : That so being armed by the word , and supported by faithfull prayer , wee may be alwaies furnished in our christian warfare , to fight the good fight of faith , and so to attaine the end thereof , which is the saluation of our soules . FINIS . Notes, typically marginal, from the original text Notes for div A07666-e250 1 Iohn 3.14 . 1 Iohn 4.16 . 1 Iohn 4.20 . Luke 1.3 . 2 Iohn 1. Dan. 4.17.18.19 Iob 29.13.15.16 Iohn 3.3 . Heb. 9.27 . 1 Cor. 15.53 . Rom. 8.9 . Notes for div A07666-e16710 Gen. 1.26 . Psal . 8.4 . Rom. 12.1.2 . 2 Cor. 7.1 . Gen. 49.24 . Exod. 6.6 . Psal . 31.3 . & 34.16 . & 114.7 . Iob 19.21 . Esay 66.2 . Psal . 8.6 . &c. Gen. 1.26 . Ephe. 4.23.24 . Col. 3.10 . 2 Cor. 3.18 . Col. 3.12.13 . Gal. 5.22.23 . Rom. 8.29 . Irenaeus lib. 5. Tertul. contra Marcion . Hebr. 1.3 . Coll. 2.9 . & 1.15 . Rom. 8.29 . Ioh. 3.2 . Exod. 3.14 . Esay 44.24 . Rom. 11.36 . Acts 17.28 . Aug. in lib. de peccat . merit . & remiss . Deut. 8.4 . Aug. Basil . Iob 15.15 . Esay 6.2 . Phil. 2.13 . Obiection . Answere . Gen. 2.7 . Gen. 3.1.4.5.6 . Rom. 2.15 . Acts 15.10 . Mat. 23.4 . Gen. 3.1 . Gen. 3.6 . v. 3.4 . verse 4.5 . Pro. 5.22 . Gen. 1.26 . Gen. 2.19 . verse 9. Gen 2.17 . Gen. 2.17 . Rom. 6.23 . Gen. 3.24 . Rom. 7.14.15 . Esay 1.3 . Rom. 6.6 . Col. 3.5 . Rom. 6.19 . Rom. 3.12 . Gen. 6.5 . Psal . 14.3 . Iob 15.16 . Rom. 7.17 . Iames 1.14.15 . Gen. 6.5 . & 8.21 . Mat. 15.19 . 1 Iohn 3.20 . Rom. 7.23 . Iames 1.15 . Rom. 5.12 . Ierem. 31.29 . and Ezech. 18.2 . Psal . 68.20 . Ioh 1.2.3 . Gen. 1.31 . Aug. in Soliloq . Reuel . 9.11 . Mr. Dearing on Heb 2. Rom. 5.12.14 . 1 Iohn . 3.8 . Hos . 13.14 . Iohn 11.35 . Aug. contra Pellagian . Ezech. 18. Rom. 5.12 . & 6.23 . 1 Iohn 3.8 . Iohn 8.44 . Iohn 8.44 . Apoc. 8.10.11 . Rom. 5.17.18 . Gen. 1.27 . 1 Pet. 5.9 . Iames 4.7 . Mat. 4.6 . Chrisost . on Mat. 4.6 . Ierome . Seneca . Iob. 31.7 . Augustine . Pet. Mart. loc . com . class . 1. cap. 14. sect . 12. Aug. de ciuit . dei . lib. 12. cap. 7. 1 Iohn 3.4 . Graue illud delictum , quod non solum personā inficit sed & naturam . Bernard . Iohn 1.13 . 1. Cor. 8.11 . Eph. 2.3 . Aug. de gra . & lib. arbit . cap. 21. Acts 15.9 . 2. Thes . 2.17 . Iam. 1.15 . Psal . 9.13 . Lactantius . Pabulum mortis Mat. 10.28 . Rom. 3 23. Apoc. 2.11 . Ioh. 3.18 . Acts 3.15 . In Ezech. ohm. 17. De verbis dom . in Math. serm . 6. In quibusdam dict . Rom. 6.23 . Heb. 2.14 . Bernard de laude nouae militiae . Cap. 11. In Gen. suse tractat hanc rem . Eph. 2.12.19 . 1. Ioh. 5.20 . Ioh. 17.3 . Ioh. 3.18.36 . Iohn 14.15 . 1 Iohn 2.3.4 . Reuel . 3.1 . Math. 23.27 . Mat. 8.22 . 1. Tim. 5.6 . Eph. 5.14 . Eph. 2.1 . Gen. 4.14 . 2 Cor. 4.4 . 2 Tim. 2.26 . Prou. 5.22 . Gal. 2.20 . & 6.14 . Col. 3.3.4 . Gal. 5.6 . Iames 2.26 . Iohn 11.25 . Reu. 3.1 . Ephes . 4.15 . 2 Tim. 2.26 . 2 Cor. 4.4 . Mat. 3.9 . Greg. lib. 14. moral . August . contra Pellag . lib. 1. Ero morsus tuus infern● . Mors , à mora . Rom. 6.23 . 1 Cor. 15. Heb. 9.27 . Gen. 5.3.4.5 . &c. Gen. 47.30 . & 49.29 . & 25.8 . Psal . 89.48 . Iosh . 23.14 . 1 Kings 2.2 . Iob 30.23 . & 21.32 . & 3.19 . Esay 8.6 . Heb. 9.27 . Dan. 5.25 . Iob 17.13.14 . Numb . 2.31 . Iosh 6.9 . Numb . 10.25 . Gen. 4.8 . An excellent saying of Agesilaus . Iob 14.1 . Gen. 3.19 . Aug tract . 13. in Iohannen● . Esay 28.15 . Iob 8.14 . Iob 14.1 . Esay 1.9 . August . hom . 10. Plato in dialogo contra mortem . Senec. Epist . 121. Seneca de breuitate vite . Isidoras . Aug. de verbis Dom ser . 1. Bernard . Aug. Tom. 2. in Psal . 39. Iob 9.25 . Iob 9.26 . Esay 40.6 . Ieronimus . Seneca epist . 57. Exod. 8.21.24 . Ier. 16.15.16 . Psal . 11.6 . Pro. 1.17 . Psal . 121.1 . Iosh . 2.22 . Psal . 124.7 . Phil. 3.20 . Mat. 4.6 . Psal . 73.25 . Phil. 3.8 . 2 Cor. 10.3 . Lib. Med. cap. 4. Cipr. tract . 10. de Zel● . 1 Cor. 15.53 . Gen. 25.23 . Rom. 9.12 . Rom. 7. Gen. 25.22 . Reu. 12.47 . Exod. 14.9.10 . Gen. 8.9 . Ioh. 16.20.22 . 2. Cor. 7.5 . Rom. 6.23 . Exod. 31.18 . Iam. 1.23 . Rom. 7.7 . Rom. 3.20 . Rom. 7.8 . Pro. 9.17 . Rom. 7.12 . 1. Tim. 1.8 . Rom. 7.8 . Rom. 2.15 . Gen. 3.7 . Deut. 6.5 . Mat. 22.37.39 . Exod. 20.17 . Rom. 7.7 . Gen. 6.5 . Gal. 3.16 . Act. 15.10 . Rom. 7.8 . Rom. 8.2 . & 4 15 2. Cor. 3.7.9 . Rom. 7.6 . Rom. 8.15 . 2. Cor. 3.6 . Rom. 7.6 . Deut. 11.26.27.28 . Dan. 9.7 . 1. Cor. 15.56 . Luk. 2.40.44 . Mat. 27.46 . Psal . 90.11 . Hebr. 10.31 . Luke 16.23 . Dan. 5.6 . Exod. 12.30.31 . Prou. 14.12 . Verse 15. Prou. 7.22 . Gal. 4.24.25 . Exod. 19.16 . & 20.19 . Heb. 12.18 . &c. Esay 66.24 . 1 Tim. 4.2 . Esay 57.20 . Heb. 10.27 . Tully , de natura deorum . Ier. 25.15.16 . Esay 51.17 . Psal . 75.8 . Bern. in serm . de primordijs . Bernard . Numb . 23.10 . Iosh . 9.27 . 1 Kings 2.28 . Anselme . Mat. 25.41 . 2. Tim. 2.20 . Esay 2.19 . Hose . 10.8 . Luk. 23.3 . Reuel . 6.16 . & 9.6 . Notes for div A07666-e25050 Heb. 2.14.16 ; 17. &c. Heb. 7.24.25.26.27 . Ioh. 6.68.35 . Ioh. 5. Ioh. 6.53.54 . Esa . 63.16 . Apoc. 7.10.11.12 . Aug. de ciu . dei lib. 11. cap. 12. Ioh. 14.6 . 2 Ioh. 3.14 . Phil. 2.7 . 2 Cor. 8.9 . 1. Tim. 2.5 . Math. 3.15 . & 5.27.18 . Esay . 63.3 . Luk. 22.41.42.44 . Act. 4.12 . Iohn 3.13 . Gen. 28.12 . Exod. 13.21 . 1 Cor. 10.1 . Gen. 2.9 . 1 Pet. 2.6 . Esay 20.16 . Rom. 9.33 . 1 Pet. 1.19 . Acts 4.12 . Ionah 2.7 . Mat. 12.40 . Daniel 6.16 . Ierem. 23.6 . 1 Cor. 1.30 . Rom. 5.19 . Esay 35.4 . Col. 1.20 . 2 Cor. 5.19 . 1 Tim. 2.5.6 . Esay 53.5 . 1 Ioh. 1.7 . Mat. 11.17 . Iohn 6.27 . Psal . 45.13.14 . Ezech. 16.10 . Augustine . Reuel . 1.18 . Math. 27.51 . Cant. 5.10 . Cyprianus . Math. 27.34 . Luke 23.33 . Iohn 1.4 . Gen. 22.6 . Iudg. 15.13 . & 16.19.25 . Exod. 25.17 . Heb. 9.12.13 . Gen. 9.13 . Esay 55.1 . 1 Cor. 10.1 . Exod. 17.6 . Numb . 13.24 . 2 King. 4.4.5 . Heb. 12.24 . Gen 4.10 . Ezech. 33.11 . & 18.23 . Aug. in soliloq . Heb. 2.14 . 1 Pet. 3.18 . Esay 7.14 . Gen. 6.5 . & 8.21 . Esay 53.5 . Heb. 10.19.20 . Heb. 4.16 . 2 Cor. 4.6 . Gen. 1.3 . Psal . 69.22 : Heb. 2.14 . Rom. 6.23 . Mr. Dearing . Mat. 26.38 . Mar. 14.33.34 . Luke 22.43.44 Acts 5.41 . & 16.25 . 2 Cor. 11.18 . &c. Math. 27. 1 Pet. 2.24 . Esay 53.5.9 . Eph. 3.18.19 . Col. 2.9 . Fulgentius . Osee 13.14 . 1 Cor. 15.54 . Iohn 12.32 . Esay 53.7 . Gen. 35.18 . Gen. 7.16 . Iudg. 14.8.9 Mat. 26.15 . August . Bern. ser . 6. in Canti . Mat. 23.37 . Ioh. 3.14.15 : Luk. 1.74.75 . Apoc. 12.11 . Bern. ser . 15. in Cantit . August in Ioh. Bernar. de delig . deo . 2. Cor. 12.9 . Rom. 8.26 . 1. Cor. 4.7 . Gen. 2.10 . Heb. 12.29 . Deut. 4.24 . Col. 1.15 . Heb. 1.3 . Ioh. 1.4 . Heb 1.2 . 2 King. 2.21 . Exo. 19.17.18 . & 20.18.19 . Deut. 34.6 . Exod. 19.17 . Heb. 12.18.19 . Gal. 3.24 . Gen. 6.5 . August . Rom. 8.31 . 1 Ioh. 5.4 . 1 Sam. 17.49.50 . 1 Pet. 3.2 . Esay 53.4.5 . Gal. 2.19.20 . Iudg. 16.3 . Verse 30. Col. 2.14 . 1. Sam. 17.51 . Ose 13.14 . Math. 12.29 . Ionah . 1.15 . Exod. 12.22.23 . Numb . 35.25 . Psal . 42.7 . Pal. 12.1 . Ephes . 4.15.16 . 1 Cor. 12.27 . Ioh. 15.5 . Col. 3.14 . Rom. 8.1 . 1 Ioh. 3.1 . 1 Ioh 1.12 . Phil. 4.7 . Heb. 1. ● . Col. 2.19 . Ephes . 2.22 . & 4.4 . Ephes . 5.30 . Ioh. 17.21.22 . Iohn 1.4 . 2 Pet. 1.4 . Heb. 4.15 . Ephes . 5.29.30 . Apoc. 1.5 . Heb. 9.14 . Ephes . 5.26 . Titus 3.5 . Ephes . 5.27 . Gen. 2.23 . Iohn 3.3.5.6 . 1 Tim. 3.16 . Heb. 2.6 . Aug in soliloq . Col. 2.9 . Heb. 10.19.20 . August . Iohn 1.1 . Gen. 27.15.19 Exod. 28.43 . Col. 1. Ioh. 6.53.56 . Ephes . 3.17 . Zanchius . Heb. 4.15 . Heb. 10.20 . 1 Ioh. 4.13 . Rom. 8.9 . Ephes . 3.17 . Ioh. 6.47.54 . Gal. 2.20 . Eph. 1.3 . 2 Cor. 5.21 . August Contra Iul. pet . Pelag. l. 1. ca. 2. Rom. 6.5 . Mat. 3.15 . Luk. 214. Luk. 4.34 . 1 Cor. 1.30 . 1 Cor. 3.21.22 . Mat. 7.23 . Gen. 45.4 . Heb. 1.3 . Col. 1.25 . Rom. 7.2 . Chrysost . in Mat. hom . 35. & in 1 Thes . 4. Gen. 3.15 . Iob 7.1 . Deut. 17. & 20 ▪ 16. Apoc. 12.15.16 Math. 4. Chrisost . 1 Pet. 5.8 . Reuel . 12.12 . Luke 2.24 . Math. 3. Math. 27.24 . 2 Cor. 5. 1 Pet. 1 . 11● . Ioh. 1.36 . Acts 4.12 . Gal. 3.13 . Col. 2.14 . 1 Cor. 15. Rom. 8.1 . 1 Cor. 15. Zach. 13.1 . Psal . 16.5 . 1 Cor. 1.30 . Col. 2.27 . Ioh. 10.9 . Rom. 3.25 . Gen. 4.15 . Ephes . 4.8 . Esay 11.6.7 . Luke . 1.32.33 . Bernard . 1 Sam. 17. Heb. 11.1 . Iohn 9. Ezech. 18. Apoc. 14. ● . Cor. 1.30 . 3. Sam. 17. August . Mat. 3.17 . Mat. 7. August . Iob 1. 1 Cor. 15. Apoc. 14.13 . Heb. 9.27 . Ioh. 16.20 . Apoc. 13.10 . Exod. 32.28 . Deut. 33.8.9.10 . &c. Iosuah 21.41 . Numb . 18.21.24 . Ioh. 1.5 . 2 Cor. 4.6 . Gen. 1.3 . August . de peccatorum meritis & remiss . lib. 2 c. 34. Rom. 7.24 . Iudg. 16.30 . Gen. 2.17 . Aug. de ciuit . dei lib. 13.4 . Leuit. 14.45 . Epiphanius contra heres . lib. 2. sect . 1. Math. 8.9 . Numb . 11.4 . Exod. 28.36 . 1 Tim. 6.6 . Gen. 3.24 . Psal . 1.4 . Mat. 13.38.40 . Numb . 20.11 . Gen. 7.17.18.19 . 2 Cor. 5.21 . Esay 54.8 . Rom. 8.29 . Chrisost . in Psal . 9. Seneca . Marke 10.35 . Rom. 5.15.21 . Exod. 4.3 . Exod. 14.16 . Luk. 2.7 . Esa . 30.20 . Acts 3.19 . Ioh. 16.20 . 1. Cor. 7.29 . Eph. 6.26.27 . 1. King. 22.6 . 1. King. 21.10 . Iudg. 16. Math. 26.48 . 2. Sam. 10.8 . Apoc. 17.4 . Gen. 19.28 . Gen. 29.23 . 1. Sam. 18.17 . & 19. Psal . 9.6 . Iob 13.12 . 1 Sam. 25.10 . Exod. 12.30 . August . Epist . 39 Chrisost . hom . ad Pop. Antioc . Ioh. 17.14 . Math. 9.9 . Acts 2.2 . Herodot . lib. 4. Phil. Bern. in Cant. serm . 4. Rom. 11.36 . Num. 20.17 . Mat. 27.32 . Exod. 8.25 . Psal . 137.4 . Luk. 15.13.14.23.25 . August . de verbis dom . serm . 70. Gen. 8.9 . Psal . 126.5 . 2 Cor. 5.1 . Psal . 84.5 . Psal . 84.5 . Luk. 19.3.4 . Numb . 32.4.5 . Ioh. 2.10 . Gen. 42.25 Mat. 6.32 . Psal . 92.5 . Luk. 15.16 . Rom. 7.14.15.18.24 . Luk. 11.22 . Apoc. 10.6 . Rom. 8.22 . Gen. 16.4.5 . Gal. 4.29 . Iob 10.9 . Verse 11. Gen. 8.9 . Philip Mornay de morte . Gen. 22.9 . Ambr. de bono mort . Heb. 6.7.8 . 2 Cor. 1.22 . & 55. Ephes . 1.13.14 . Rom. 8.15 . Gal. 46.7 . Gen. 32.25 . 2 Cor. 12.7 . Rom. 8.31 . Chrisost . Leuit. 25.10 . Eccles . 12.7 . Aug. de ciuit . dei . lib. 3. cap. 20. Iob 14.1 . Apoc. 15.2 . 2 Cor. 5 . 1● Exod. 5.7.8 . Psal . 68.13 . Amos 8.6 . Micah 3.3 . Amos 6.6 . Psal . 105.18 . Iob 1.2 . 1 Tim. 6.7 . 2 Cor. 5.1 . Apoc. 19.9 . Mat. 22.2 . Phil. 1.21.23 . Math. 17.4 . Rom. 5. 2 Cor. 1.5 . Cant. 2.6 & 8.3 Psal . 9.4 . Cyprian . de mortalit . Aug. in soliloq . Phil. 1.23 . Phil. 3.14 . 2 Pet. 1.4.5.6 . &c. Titus 2.11.12.13.14 . Col. 3.1.2.3 . 1 Pet. 1.15.16 . 1 Thes . 2.12 . Aug. lib. medit . cap. 21. Psal . 14.1.2 . 1 Cor. 3.16.17 Acts 15. 1 Cor. 8.17 . 1 Cor. 3.17 . 1 Pet. 1.13 . Heb. 12.14 . Exod. 34.29 . 2 Cor. 3.18 . Rom. 13.14 . Cant. 5.3 . Iudg. 23. Numb . 23.10 : Gal. 5.25 . Luk. 15.24 . Apoc. 20.5.6 . Luk. 15.24 . August . de Ram. Aug. de spirit . et anima . Ambrose . 1 Cor. 15.54.55.56.57 . August . Cyprian . de mortalitate . Luke 2.28.29 . Rom. 8.18 . 2 Cor. 4.17 . Aug. in soliloq . Rom. 8.33.34 . Verse 17. 1 Cor. 6.17 . Esay 60.18 . Ephes . 4.13 . Psal . 17.15 . Gregorie . Mat. 13.43 . Phil. 3.21 . Apoc. 7.9 . 1 Cor. 2.9 . Luke 1.41 . 1 Kings 10.8 . Psal . 16.11 . Exod. 34.6 . Exod. 33.20 . Heb. 11.33 . 1 Pet. 1.9 . 2 Thes . 1.6.10 . Rom. 8.39 . Apoc. 22 20. Heb. 4.6 . Heb. 10.36.37 . 2 Tim 4.7.8 . Mat. 15.22 . Gen. 32.26 . Heb. 6.19 . Heb. 11.39 . & 12.1 . Iona. 1.4.12.15 Epiphan . 1 Tim. 6.16 . Exod. 33.20 . Ioh. 15. Esa . 45.45 . 1 Cor. 2.11 . Iob 1.21 . Heb. 11.1 . Iosuah 2.1 . 1 Cor. 2.9 . Apoc. 12.16 . 2 Cor. 12.7 9. Esay 53.5 . Apoc. 12.7.8.9 . Ioh. 6.33 . Chrisost . Ioh. 17.24 . Notes for div A07666-e36970 Luk. 14.28 . 2 Tim. 4 7 1 Cor. 9.24 . Luk. 14.24 . Mat. 11.12 . Eccles . 11.3 . 1 Pet. 1.13 . Mat. 25.4 . Esay 28.95 . Seneca de breuit , vitae . August . Prou. 7.22 . Seneca Ep. 32. August . Luke 10.41 . Luke 2.29 . Gen. 6.22 . & 41.48 . Esay 38.1 . Heb. 9.27 . 2 Kings 5.26 . Marke 13.33 . Luke 21.42 . Gen. 3.4 . Acts 26.28 . 1 Kings 18.17 . Prou. 10.23 . 1 Kings 22.8 . Numb . 23.10 . Exod. 12.31 . Acts 24.25 . Iudg. 4.21 . 1 Sam. 16.16.22 . Seneca . Iohn 9.4 . 2 Kings 1.13 . 1 Sam. 2.6 . Gal. 2.20 . Phil. 1.23 . Chrisost . Hom. 10 in Mat. Ambrose . Ph. Mor. Mat. 6.10 . Rom. 8.23 . Psal . 90.12 . 1 Cor. 15.31 . Acts 28.5 . Ier. 18.2 . Reuel . 6.8 . 2 Cor. 5. 1 Cor. 15. 2 Cor. 5.1 . Gal. 5.17 . Senec. de nat . quest . Rom. 14.10 . Senec. Ep. 36. Senec. Ep. 121. 1 Sam. 17.29.40 . 1 Pet. 4.19 . Psal . 23.4 . Senec. Ep. 26.27 . Iosu . 10.13.14 . Iob 14.7 . 1 Cor. 15.26 . Aug. de cura pro mortuis . Mat. 25.11 . Esa . 55.6 . Gen. 19.23 . Dan. 4.12 . Luk. 12.20 . Prou. 27.1 . August . Psal . 50.22 . Prou. 20.4 . Mat. 25. Chrisost . ad pop . Anti. Hom. 10. Eccles . 9.10 . Amos 6.5.6 . Iudg. 19.9 . Iob 20.11 . Phil. 1.23 . Col. 3.2 . 2 Cor. 5.7 . Iohn 17.9 . Iob 1.21 . Math. 10.37 . Psal . 89.48 . Heb. 12.22.23 . Heb. 13.13.14 . 2 Cor. 5.1 . Heb. 12.16 . Iob 21. & 12.13 1 Sam. 16.23 . Gen. 18.11 & 21.2 . 1 Ioh. 2.16 . 2 Cor. 44. Eph. 2.2 . & 6.12 Num 20.17.18 Deut. 8.15 . & 32.10 . Exo. 14.15.16 . Mat. 6.11 . 1 Tim. 6.9.10 Diogines in Plut. Apoth . Ber. in Cant. ser . 39. Chrysost . in Mat. Salust . August . Exod. 16.3 . Gen. 31.27 . Gen. 19.26 . Exod. 1.11.14 . d. 6 Phil. 3.8 . Luk. 16.15 . Ose 1.12 . Leuit. 25.15 . Pindarus . Ierom. Euripides . Dan. 2.33.34 . Luke 16.8 . Ier. 8.8 . Mat. 6.7 . August . Mat. 14 29. Iob 1.21 . Gen. 3.19 . Iob 17.14 . Gen 28.20.21 . Gen. 33.11 . Mat. 4. & Luke 4.6 . Exod. 32.14 . Mat. 6.21 . Prou. 27.34 . Iob 2.4 . Socrates . Chrisost . Seneca . Aug. in ser . quodam . Aug. in Soliloq . Rom. 8.28 . Aug. de ciuit . lib. 15. Luk. 14.10 . Col. 3.9 . Phil. 3.8 . 2 Cor. 5.1 . Gen. 49.29 . Aug. Rom. 6.23 . Luk. 22.44 . Bernard . Esa 38.3 . &c. Luk. 22.44 . Numb . 23.10 . Iosu . 23.14 . Iob 21.13 . Exod. 9.12.22 . Rom. 8.32 . Psal . 116.15 : 1 Sam. 4. ●● . 1 Sam. 31.2 . 1 King. 13.24 . 2 Chro. 35.23 Aug. de discip . Christiana . Eccles . 9.12 . 1 Sam. 28.8.9 . 2 Kin. 1.2 . &c. Gen. 4.13 . Mat. 27.5 . Gen. 9.5 . Aug. de ciuit . des , lib. 1. cap. 24. Cant. 3.4 . & 2.9 Aug. in Psal . 49 5. Aug. tract . 52. in Iohannem . Ioh. 21.18.19 . Seneca Epist . 26. Luke 22.44 . Esa . 38.10 . &c. Psal . 88.4.5 . &c. Psal . 147.3 . Acts 7.56 . Reuel . 22.20 . Luke 22.42 . Mat. 4 4. Iob 1.15.16.17.18 . Ierom. ad Iulian. Iob 13.15 . Ioh. 19.39.40 . Col. 3.3.4 . Phil. 3.24 . Ph. Mor. de vita & morte . Seneca Epist . 24. Seneca Epist . 71. & Epistola 57. Iob 5.23 . Rom. 8. Gen. 28.17 . Acts 4.24 . Eccles . 12.1 . Esay 38.1 . Gen. 25.56 . & 27. & 29. Luk. 12.17 . Luk. 17.26.27 & Luk. 13 4. 2 Pet. 3.10 . Apoc. 3.3 . Phil. 3.8 . Mat. 6.20 . 1 Tim. 1.5 . 1 Ioh. 3.8 . 2 Cor. 12.9 . Exod. 19.9 . 1 Cor. 1.30 . 1 Ioh. 3.20 . Acts 15.9 . Esay 57.20.21 . Anselm . in med . Isidor . 1 Thes . 2.10 . 2 Tim. 4.7 . Rom. 5.2 . Acts 24.16 . Heb. 12.14 . Reu. 20.6 . Col. 1.13 . Luke 2. 1 Pet. 4.7 . Prou. 27.1 . Hierom. Luke 15.25 . Luke 23.43 . Chrisost . Bernard . August . Bern. in Cant. Marke 9 . 2● . Esay 40.31 . Rom. 5.3 . Cant. 8.5 . Heb. 10.34 . Psal . 73.25 . 1 Cor. 15.14 . Verse 32.33 . Iob 19.23.24.25.26.27 . Esay 26.19 . Dan. 12.2 . Iohn 5.28 . 1 Cor. 15.52 . Reuel . 20.12 . Tit. 1.2 . 1 Cor. 15.16 . Col. 1.18 . 1 Cor. 12.27 . Iohn 14.19 . 1 Cor. 6.19 . Rom. 8.11 . 2 Tim. 1.12 . Iohn 14.1.3 . 2 Tim. 1.12 . Iohn 16.27 . Gen. 18.25 . Eccles . 9.2 . Luke 21.18 . Psal . 8.6 . & 89.47 . Reuel . 20.13 . Mat. 13.32 . Ioh. 11.25 . Eccles 8.8 . Ioh ▪ 5 . 2● . Luk. 3.8 . 1 Cor. 15.43.44 . & 46. Gen. 8.11 . Numb . 17.8 . Ion. 1.10 . Psal . 90.3 . Iob 19.25 . Ezech. 37.4.5.6 . &c. 1 Cor. 15 45. Dan. 12.2 . Ionah . 1.17 . Iudg. 16.7 . Mat. 27.60.65.66 . Eph. 4.8 . Col. 2.15 . 1 Cor. 15 20. Col. 1.18 . Rom. 8.16.17 . 1 Ioh. 3.9 . 2 Pet. 1.4 . 1 Cor. 15.36.42.43.44 . Psal . 126.6 . Heb. 11.8.9.10 . 2 Cor. 5.2 . Iosu . 23.14 . Iob 30.23 . Esay 40.6 . Gen. 18.27 . Psal . 42.11 . Saunders , Acts and Monuments . Psal . 144.34 . & 39.5 . Esa , 40.6.7 . Iam. 4.14 . Greg. Nazian . Basil in Psal . 45 Greg. in Iob , c. 28 Exod. 12.8 : Ambrose . Bernard . Ionah 5.6 . Eccles . 7.2 . Cyprian de mort . 2 Kings 2.11 . Gen. 31.11.12 . Gen. 45.27.28 . August . Psal . 90.3 . Rom. 7.24 . Phil. 1.23 . Apoc. 21.3 . &c. Dan. 12.3 . Mat. 13.43 . 1 Ioh. 3.2 . 1 Cor. 13.12 . Apoc. 14.3 . Aug. de Ciuit. dei . lib. 22. ca. 30. Cyprian de mort . Luk. 2.29 . Psal . 42.2 . Psal . 42.3 . Psal . 84.10 . Gen. 19.26 . Notes for div A07666-e48890 The scope and drift of the whole Psalme . The sense . Diuision . Summe . The manifold names of Gods word , with the reason . Text. God alwaies prouideth for his children in their greatest extremities . Mat 24.21.22 . Exod. 1.11.12.13.14 . Exod. 3.3 . 2 Pet. 2.9 . Psal . 107. throughout . The miseries of Gods children cannot be more then the means of deliuerance , which he prouideth . Psal . 129.1.2.3 . Zach. 3.2.3.4.5 Psal . 68.13 . Gen. 37.20.24 28. & 39.20 . & 41.40 . & 42.6 . Dan. 6.5.13.22 28. Hest . 3.8.12 . & 9.1.2.3.5 . Reade the particular meanes of their deliuerance in their stories . Psal . 34.19 . 2 Cor. 4.8.9 . God is their Creator . Psal . 36.6.7.8 . & 31.19.20 . 1 Tim 4.10 . Luk. 10.20 . Mal. 3.16 . Luk. 12.6.7 . Esay 41.14 . & 43.1.2 . 2. Reason . They are within his couenant . Heb. 6.17.18 . Ier. 14 9. Gal 6.10 . Ephes . 1.19 . Esa . 63.16 . Mal. 3.6 . Psal . 23. Psal . 100.3 . Cant. 4.5 10.11 12. & 5.1 . Gen. 17.1 . See Psal . 68. & 95.8 10. Heb. 3.8.9.10 . Psal . 77.8.9.10 Ier. 20.7 . Ier. 14.8.9 . Esay 49.15.16 . Ier. 22.24 . Psal 121.4 . Esay 49.1 . Lam. 3.9.44 . Hosea 5.15 . & 6.1.2 . Psal . 30.5 . Esay 54.8 . Heb. 6.17.18 . Gen. 17.7 . Luke 15. Mal. 16. 1 Pet. 1.17 . Ephes . 4.24 . Gen. 20.16 . Psal . 107.8.15.21.31.32 . Psal . 124.6.7.8 . Psal . 50.15 . 2 Cor. 1.3.4 . Psal . 93.4 . Gen. 15.1 . Esay 43.2 . Psal 23 4. Psal . 46.12 . Text. The effectuall knowledge of Gods word , keepeth his children vpright in their tryals . Psal . 73.2.3.4 . &c. Psal . 37.24.31 . Psal . 93.12.13 . Psal . 92.6.7.9 . Psal . 119.25.28 50.143 . &c. God is the Author of it , who is the God of comfort . 2 Cor. 1. ● . 34 . Psal . 23. & 46.1 Gen 12.4 . Gen. 15.1 . & 17.1 . Psal . 91.1.3.11.14 . &c. Psal . 27.1.5 . Rom. 8.38.39 . By nature it is comfortable . 1 Pet. 1.23 . Iames 1.18 . Phil. 2.16 . Tit. 2.11 . Luke 21.15 . Heb. 12.1.2 . 2 Tim. 2.12 . Ephes . 6.11 . 1 Tim. 6.12 . Ephes . 6. 2 Cor. 10.4.5 . Psal . 119.162 . Psal . 56.10 . Col. 3.16 . Math. 4. Acts 12.6 . Acts 16.23.24.25 . Acts 5.41 . Mal. 3.14 . Iob 21.14 . Gods word cannot be profitable , except first it be comfortable vnto vs. Prou. 2.10.11.12 Psal . 1.2 . Cant. 4.12.15 . & 5 : 1. Comfort and loue to Gods word procure liking and diligent hearing , and so by gods blessings , faith and obedience . Rom. 10.14 . Gal. 5.6 . 1 Cor. 13.7 . Gen. 31.39 40 41. Psal . 48. throughout . Psal . 19.7.8.9.10.11 . Psal . 119.9.19.35.105 . Psal . 119.16.72.97 . Verse 103. Verse 111.165 Deut. 4.6.8.9 . & 7.12.13.14 . &c. 1 Tim 48. Mat. 6.33 . Luk. 10.41.42 Math. 13.44.45.46 . Phil. 3.8 . Psal . 42.12 . Iohn 6.27 . Psal . 122.1 . Micha 4.1 . Esay 2.3 . Esay 60.8 . Math. 11.12 . Psal . 69.9 . Prou. 22.13 . Psal . 119.51 . & 69.7.11.12 . Luke 14.18.19 . 20.23.24 . Mat. 21.31.32 . Mat. 3.9 . Mal. 3.14.15.16.17 . Mal. 3.14.15 . Iob 23.12 . Iob 23.12 . Iob 21.14.15.16.17.18 . Ier. 20.7.8.10.11 . Ezek. 33.30.31.32 . See verses 29.33 . Mat. 7.6 . Mat. 8 33.34 . Text. The strongest Christians are not able of themselues to stand vnder their crosses , without Gods assistance . 1 Sam. 13.14 . Gen. 12.7 . & 2.8.9 . Gen. 3.6.7.17.18 . 1 Kings 11. to the 10 verse , & 9. chapter throughout . 2 Pet. 2. Iude verse 6. Iob 14.44 . Iob 3. to the end . Iob 6.4.11.12 . Iob 7.12 . Iob 10.9 . God manifesteth his strength , by our weaknesse . By this he sheweth his priuiledged power , and vnchangeable nature . Exod. 3.14 . Acts 17.25.28 . Psal . 102 27. He humbleth vs by our infirmities , that we may only relye vpon his strength and might . 2 Cor. 12.9 . The second part of the text . We must remember the ancient meanes of comfort & deliuerance , if we will be eased in our present miseries . Psal . 32 3.4.5 . 1 Sam. 17.37 . Psal 4.1 . We are still subiect to the like tryals and afflictions , and therefore must remember the ancient remedies . There are no receipts more safe then those that haue beene proued . That we should remember them , they are written and registred to our hands . Iames 5.11 . Rom. 15.4 . Psal . 37. & 73.3 Heb. 3.8.9.10 . Exod. 7. & 8.9.10 . Leuit. 26. Ier. 2.35 . Amos 4. Hos . 5.15 . Heb. 3.13 . Iob 1.9.11 . Luke 21.19 . 1 Pet. 5.9 . Iames 4.7 . 1 Iohn 5.4 . 2 Cor. 1.4 . Psal . 76.5.7 . 2 Cor. 12.7 . Luke 2.51 . Psal . 119.11 . Pro. 2.11 . & 4.21 . Heb. 2.1 . Text. Gods word alone doth quicken and comfort the distressed soule . Deut. 11.26.27 28. Deut. 32.47 . Phil. 2.16 . Rom. 4.13 . & 10.5.6 . Rom. 7.9.10 . 2 Cor. 3.6 . Psal . 1.9 . Heb. 4. 2 Cor. 10. Rom. 1.16 . 1 Cor. 1.18 . 1 Cor. 14 , 24.25 Iohn 11.43.44 It is the Instrument by which he worketh & effecteth his purpose and decree . Heb. 1.2.3 . Iohn 12.48 . Math. 10.14 . Luke 10.16 . Rom. 10.14 . Acts 5.39 . Iohn 12.44 . 1 Cor. 3.12 . Psal . 12. Esay 29.16 . Esay 8.19.20 . Ier. 8.8.9 . Ier. 23.28.29 . Notes for div A07666-e53880 Text. Sence . Diuision . Summe . Text. Prayer is the most soueraign meanes of help in our greatest dangers . Psal . 142.45 . Psal . 116.3.4 . & 107. & 22.11 . It is gods commandement & ordinance to relieue vs. Psal . 50.15 . Mat. 11.28 . Psal . 91.15 . God is the reuenger and defender of his , who being called vpon will heare & helpe . Ps . 94.1.2.3 22 & 9.4.9.13.18 . Psal . 10.1.12.14.17.18 . Acts 12.5 . Iames 5.13.17 . Exod. 17.11 . Hosea 12.3 . Rom. 15.30 . Psal . 106.23 . 1 Tim. 4 5. Esay 38.14 . Psal . 55.2 . 1 Sam 1.13.15 . Rom. 8.26.27 . Ionah 2.2 . Dan. 5.22 . Exod. 14 15. Psal . 130.1 . Text. God alone must be prayed vnto . Psal . 62.2 . Ioel 1.38 . Rom. 10.13 . Psal . 50.15 . & 91.15 . Math. 7.7 . Prayer is a part of Gods worship , proper vnto him . Mat. 4.10 . Gen. 4.26 . Esay 43.22 . To pray to any Creature is without warrant . Rom. 14.23 . Esay 63.16 . Mat. 6.9 . Iohn 16.23 . 1 Iohn 5.14 . 1 Kings 18.26 . Ier. 44. Text. Faithful prayer is alwaies accompanied with effectuall knowledge of Gods name and power . Heb. 11.6 . Psal . 9.10 . Prou. 18.18 . Psal . 18 2. Gen. 15.1 . Reason . No man can call vpon God that beleeueth not , and none can belieue that knoweth not God in the ministery of his word . Rom. 16.14 . Iames 4.3 . Math. 7.7 . Math. 9.29 . Math. 15.28 . 1 Iohn 5.4 . Math. 17.20 . 2 Tim. 1.22 . 1 Pet. 4.19 . Heb. 11.1 . 1 Sam. 1.13.15 . Text. Gods children are subiect to the greatest dangers in this life . Ier. 38.6 . Lam●nt . 3.53 . D●● . 6.16.17 . & ● 21. Exod. 1.11.12 . Acts 12 6 & 16 23. & 5.41 . Heb. 11. Gods children haue the same corruption of nature , and community of sinne . 1 Cor. 11.32 . They are medicinable and wholesome to heale their sinfull nature . Psal . 93 12. & 74. Eccles . 9.2 . Text. Sinne stops the passage of our prayers , and keepeth Gods blessings from vs Esay 59.1.2 . Ier. 14.8.9 . Gods hatred of sinne . Esay 1.12.13.14.15 . & 66.5 . Iohn 9. Prou. 1.28 . Psal . 1.5 . & 5.5 Ier. 7.9.10.11 . Vse . 1 Tim. 2.8 . Acts 15.9 . Iames 4.8.9 . Esay 1.16.17.18 Iob 11.13.14.15.18 . Text. Afflictions set an edge on our prayers . Psal . 55.2 . Ier. 30.6 . Esay 13.8 . Exod. 9.27.28 . 1 King. 21.27.29 Leuit. 26.41 . Afflictions subdue the pride of mans heart and sturdy affections . Leuit. 26.18.21.24.28 . &c. Amos 4.6.7.8.9.10 . Hosea 5.15 . Ierem. 2 . Afflictions make vs know our selues and state . Psal 119. & 30.6 . Ier. 31.18.19 . Afflictions shew vs Gods wrath . Deut. 32. Psal . 39.10 . Psal . 6.1 . Micah 6.9 . Amos 4.12 . Iob. 31.33 . Rom. 8.26 . Gods children neuer pray in vaine . The experience of Gods loue , ought still to encourage vs to pray for deliuerance out of danger . Psal . 4 4. 1 Sam. 17.37 . Esay 51.9.10.11 . Psal . 87.4 . & 89.10 . Ezek. 29.3 . 1 Tim. 4.17 . Reason . God is of an vnchangeable nature , still of like power , and goodnesse . Iames 1.17 . Numb . 23.19 . Psal . 44.1.2.8 . Esay 59 1. Luke 12.7 . Psal 56.9 . Cant. 5.2.6 7. Text. God is still ready and at hand to comfort and relieue his children , in their greatest dangers . Psal . 46.1 . Reason . Rom. 8.15.17 . Prou. 28.1 . 2 Cor. 1.22 . & 5.5 . Ephes . 1.13.14 . Rom. 8. Psal . 112.6.7 . & 34.4 . Vse . Psal . 3.4.5.6 . Text. Verse 5.8 . God wil maintaine the righteous cause of his children . Psal . 37.6 . Psal . 82.1.2 . Reason . It is his place and office . Gen. 18.25 . Psal . 146.7 . Reuel . 20.12 . Acts 9.4 . Prou. 23.23 . Colos . 27. Mat. 11.7 . Mat. 7.24.25 . Text. Doctr. The defence of Gods truth is many times most dangerous . Ioh. 7.7 & 3.20 Luke 21 . 16.17·18 . & 12.52 53· Ioh. 9.21.22.34 Iohn 12.42 . Gal. 4.15 . Sathans rage against it . 2 Cor. 10.4.5 . Luke 10.18 . The corruption and malice of mans heart . Iames 4.1 . Iob 4.12 . Ier. 23.28.29 . Vse . Math. 13.45.46 Luke 14.28.31 . Text. God maintaineth both the cause and person of such as defend his truth . Conclusion .