Life and Death.  
FOUR SERMONS. THE FIRST TWO, OF Our Preparation To DEATH; and Expectation OF DEATH.  
THE LAST TWO, OF PEACE, and the judgement AFTER DEATH.  
Also points of instruction for the ignorant, with an Examination before our coming to the Lords Table, and a short direction for spending of time well.  
By ROBERT HORN.  
Auspice Christo.  
AT LONDON Printed by john Pindley and john Beale, for Francis Burton, and are to be sold at his shop in Paul's Churchyard, at the sign of the green Dragon. 1613.   

TO THE RIGHT WORSHIPFUL GEORGE WILD Esquire of the Inner Temple: and one of his highness counsel in the Marches of Wales: My good Uncle: Grace and peace be multiplied.  
SIR. These first fruits of my public labours in print, I presume to offer to the Church by You, (to whom above others) I own them, and the whole crop of that that God hath dealt unto me. A very poor increase (I confess) compared with that seed of relief, which it pleased you with so full a hand to cast upon me, for some years together at Oxford, as the alone Christian Founder or Maecenas of my younger studies there. And yet because I would not have all lost, or accounted so, I have (like a barren field, of which men do not receive their seed again) sent forth these few blades of public acknowledgement: in which my meaning is to confess publicly under mine own hand, that bond and debt of thankfulness which I will ever confess to be due to your person and house, for the beginning and success of those means, which in this calling in the ministery I have received to edify with. And this I have done in four Sermons, which contain matter for our turning to GOD, and walking in the Spirit. A matter (if any and at any time) needful in this age of so great ungodliness and unrighteousness among men. For was there ever (I speak of such as know God) greater turning from him by impiety, and walking in the flesh by divers strange lusts, then at this day? The thing is manifest, and the Sodom of these times doth (too plainly) show it. Esay 3.9. For, as it was in the days of Noah and of Lot: so is it in these days of the Son of man.. They eat, they drink, they marry, and give in marriage. That is, they who do these things, are excessively and above measure, given over unto them: or, they do them securely, sinfully, and for worldly respects, not once remembering God. Luk. 17.26. 27. For what no care to marry in the Lord? And what excessive care to marry for living, or parentage? Religion is no question, nor want of religion or settledness in a false religion, any stay or impediment in such matters. Men cry peace (saith the Apostle) and destruction cometh as the travel upon a woman with Child. 1. Thes. 5.3. She thinketh not of her pain till it come, and they forget the flood that is coming. Further, men buy and sell, as if their were no other end of their life: they build & plant, as if their houses should continue ever. Luk. 17.28. and there is no remembrance of death in all their ways. This is the security that Christ spoke of, and these are the days of which Christ said: but when the Son of Man cometh, shall he find faith on earth? Luk. 18.8. The Apostle Saint Paul hath told us, that in the last days shall come hard times. 2. Tim. 3.1. We know not when the last hour will come, or last quarter of that hour. But, if hard times be the last times of the world; then we are already in them: For, where iniquity aboundeth in so great an over-measure of sin as we see at this day: where there is so great and corrupt worldliness, not only in wicked persons, but in the professors of the truth: where appeareth so general and great a dropsy of getting, by right or wrong: such oppression and cruelty in all estates: such extortion, & such spoil without mercy of the poor and needy, how can such times be called other then Hard times? What carking, and caring, and pining of the heart with causeless fears? are not many so pinching and miserable, without fear of God, or common honesty, that no liberality can be seen in their hands, nor justice in their lives? and a number so laden with worldly dealings, that God and religion (if they come at all) come seldom or late into their minds? seldom and coldly do they pray by the word, read and meditate in it. Often and hotly do they pursue the world and worldly trash, even with a Horseleech tooth of greediness: Pro. 30.15. Their heart is a grave for money: and they bury their neighbours living (sometimes life) in their unlawful covetousness. Are not such times Hard times? Our times are such: and such the men who live in them. These and such like forerunners of the last day, bid the wise to prepare for it. Indeed the day so much spoken off is not yet come: and, I fear, many believe it will not come at all, because it stayeth so long. But, what God hath spoken, shall, and must stand, though it were delayed, besides the years past, six thousand years to come. And there are certain signs mentioned in the new Testament, by which we may know, both that it will come, and that it will come shortly. All which signs (such I mean as we appointed to go before that great and notable day of the Lords coming) are (all of them save one, viz: the calling of the jews) either past, or in being. The first is, the preaching of the Gospel through the world. Math. 24.14. This hath been done successively, and at several times. The second is the revealing of Antichrist. 2. Thes. 2.3. who was, ever since the year 607. discovered more and more. For, since that time the Lord hath breathed upon him, and stricken him (of late time) in a marvelous consumption. The third is a general apostasy from the Gospel. 2. Thes. 2.3. which came to pass under Arrius & Antichrist for divers hundred years. The fourth is a general corruption in the manners and lives of men. 2. Tim. 3.1.2. which sign hath been in all ages, and is to be found in ours. The first standeth in divers great calamities and troubles that were to come upon the christian world. Math. 24.4.16. which took effect and begun in the ten first persecutions, as it were plagues of Egypt inflicted upon Christians by Rome heathen, and hath further been cruelly prosecuted and continued, by the Rome that now is. The sixth is a general contempt of the Gospel, or deadness of heart in the hearers of it. Luc. 17. And when more generally contemned, or carelessly heard then at this day by Schismatics and Libertines? Former ages have, and we who live in this, may see plainly the Sign of the coming of the Son of man, in the small fruit that the Gospel is able to bring forth, or beget in the lives of men. And now, that so many signs of this great day have appeared to the world, and are manifest to us; why should we arraign the Lord of any slackness, or make question of the day that is so far spent already, in the signs that we have spoken off? But these matters are further opened in the Sermons that follow, to which I humbly pray you, and the Christian Reader in you, to have duerespect. Not for want of better treatises in this kind, for there are many, after some of which I have gleaned with poor Ruth in this small work, as after the men whose hands were full: Ruth. 2.15. but because they contain nothing, in persuading to the power of godliness, but what is written, and what the word (which is written) doth teach for instruction to a godly life. Accept therefore (I pray you) what is here offered by you unto many: and take in good part my endeavour therein. So with many unfeigned prayers for your true and full welfare, which I (unfeignedly) wish to you, your yoke-fellow, and all yours, in the world and in the Lord; I rest.  
Your worship's poor Nephew, humbly at commandment for all christian duties: ROBERT HORN.   

THE FIRST SERMON.  ECCLES. chap. 12. vers. 1. 
Remember thy Creator in the days of thy youth, before the evil days come and years approach wherein thou shalt say, I have no pleasure in them.  
THis Book of Ecclesiastes was written by Solomon after he was fallen from the good way of virtue to the high way of sin and profaneness, forgetting his God and forsaken of Wisdom, whereof he had great gifts when he was young, and when he followed the wisdom which is of God. And, he calleth it the Book of the Preacher, as if he should have called it the Book of his Retractations. His end of writing it was, That it might remain in the Library of the holy Ghost, as a testimony under his own hand, of his turning from God by error of life, and of his returning to him by repentance: where he showeth (having seen all things in his wisdom) that men can never be happy in, or for these things, wherein the men of the earth repose chief happiness. And this he teacheth by his own deere-bought experience: for having tried all things, as mirth, and wives, & buildings, and beauty, and riches, and honour, and the like; he confesseth, that as a Horse in a mill, after he had gone in his long circuit or blind maze of twenty years, proving conclusions, and trying novelties, he found himself to be where he was at first, and further from God and goodness at the end of his weary course, than at the beginning; wherein he had proceeded to destruction, if God by his merciful arrest had not stayed him. Therefore, returning into the favour of God, and wearied with the errors of his foolish way, he concludeth in this Book, that all is vanity under the Sun. More specially in this Chapter, having in the former dissuaded his young man from that folly that had almost undone him, and reigneth in young years, wishing him not only to flee the concupiscences of youth, and all habit of mind in them, but to give no way to his corruptsenses, lest they prove baits to catch him, and hooks to choke him (being taken) with present destruction and certain death: he here showeth him the mean by which this young man and all men may escape so great danger, and that is, a careful walking in the sight of God, and obedience to God in the sight of men, furthered by remembrance. For as the forgetfulness of God is a great attractive to sin, so they sin not so commonly, nor greedily, that remember their Maker. So much in general for the occasion and author of this worthy Book, and subject of this Chapter. So I come to the words now read.  
And they contain an exhortation, and the reasons by which it is amplified: The exhortation is to remember: wherein two things may be considered, the person to be remembered, and the time of remembering him The reasons are (likewise) two: the first is taken from the impediments that old age giveth to God's service: the other from the incommodities of man's last sickness.  
The exhortation standeth thus, If thou wilt constantly do the works of holiness to God, never let it slip out of the meditation of thy heart that God doth require of thee by right of creation that thou godlily serve Him all the days of thy life. And the doctrine from hence is: Doctr. 1 The remembrance of God, that is the having of Him always before us, in His infinite holiness, wisdom, goodness, power, truth, is a special mean for religion, and His true fear in our ways. Thus David reasoned: I have set the Lord always before me, that is, God was ever in my mind to serve Him and fear Him; therefore I shall not slide, that is, God hath set my feet upon a rock, and in the slippery ways of such as forget God, I shall not be moved. He considereth that, at all times and in all places, God was present with Him; both (as a Lord) to surnay His ways, left he should slip grossly, and (as a Father) to comfort Him, when He slipped of infirmity; therefore He kept his heart in continual awe, preparing it for the Lords presence. The Lord all sufficient requireth of Abraham that He would walk before Him, Gen. 17.1. that is, that He would make Him the Arbiter of His thoughts, the Interpreter of His words, the Lord of His ways, and commit all His doings to Him; and then will Abraham, without all question, make the Lord His fear, and do all His works in His name. In Micah this is the Question; wherewith shall I come before the Lord, and bow myself before the high God? Mic. 6.6. that is, how shall I please God in my ways, and rest on His will? and the answer is made by Micah, or rather the Lord by Him: He hath showed thee O man what is good, and that is, to humble thyself to walk with thy God. verse 8, the meaning is, that thou shouldst always set Him in thy sight, believing that He doth guide and govern thee. And surely when we behold the Lord in His promises of reconciliation, that He is at peace with us; of sanctification, that He will renew us; and of providence and safety, that (for our good) He will watch over us, being at our right hand by His Angels, and at our left, by His creatures, we cannot choose but reverence and love Him, at least fear to sin against Him because of His infinite goodness and power. In the 116. Psalms, the Prophet David, after some notable cause of thankfulness for His deliverance from death so near by saul's pursuit, because He would remember, by obedience, what God did for Him in that woeful hour; doth promise to walk before the Lord, that is, diligently to attend & do His commandments, in the Land of the Living: that is, always on Earth, & specially in His temple. It is evident (therefore) that this having of God in our sight, and before us by remembrance, is a notable spur to virtue and godliness, and strong bit from vice and profaneness. The reasons. As the wicked are said not to serve God because they forget Him; Ps. 9.17. & 106.21. so the godly are said, purely to worship Him, because they remember His name. Also, the remembrance of the end maketh wise, as the forgetting of it causeth sollie. Secondly, the Master's eye keepeth the Servant in awe: so, while God is remembered, we live in fear, as (on the other side) when He is out of our minds, we run into sin.  
By this it appeareth that memory (holily employed) is a most excellent faculty, Use 1 a faculty wherein we excel the Beasts, and imitate the Angels; for the beasts have an instinct, which some call memory, but (properly) no remembrance. And, for the Angels that stand in God's presence continually, they have their excellent knowledge of God by that which is always before them in the mirror of the Deity; we by calling back some prints and forms of things pertaining to God and religion, gotten from us by forgetfulness, but recovered by meditation and reasoning, do get and increase the knowledge of Him, that is, of His mercy, justice, goodness, love, truth, power, etc. where we do no● behold Him near, as the Angels, who see Him in the glass of His presence; but further off, in his word, and the large Table of His works. And yet, by this blessed faculty of remembrance, He is, after a sort, present to us, as to the Angels, in His great works and properties: which is the cause that, in the reckoning up of those scruices which are taken up and commanded for God in the scriptures, remembrance is the first, and the first commanded. Deut. 8.2. & 9.7. & 11.2. & 25.17.19. Hebr. 10.32. Jude 17.  
A reproof to those who quell memory under the burden of worldly cares, Use 2 or oucrcharge it with the remembrance of those things which they should forget: for they who stall memory in these unprofitable matters, cannot but find want of memory to remember better things. Men would have God to remember them in trouble, who (but in trouble) never remember Him. But, if thou wouldst have God to remember thee in the evil day; forget Him not in thy good days, nor what He did for thee in the day of thy affliction. The godly, in the captivity, wished that their tongue might cleave to the roof of their mouth if they forget jerusalem. Psal. 137.6. what punishment (then) do they deserve who forget God, the King of jerusalem? And what are they worthy, who strive to forget Him, lest the remembrance of His great power should awake them in their sins, and hinder them in their pleasures; being like unto sleepers who would hear no noise, lest they should take no rest? Men would sin without fear, which they cannot do so long as God is remembered: therefore God must be forgotten, that they may securely offend.  
More particularly, Doctr. 2 the word remember (here) signifieth a premeditation of death, or, wise numbering of our days, that we may remember our end. From whence we learn to spend well our short time, and to remember wisely our certain death. Moses, the man of God, in that this excellent petition, Teach me so to number my days that I may apply my heart unto wisdom, Psal. 90.12. What meaning can he have, but to beg grace of God, so to consider the shortness of his time, and transitoriness of his short time, that he may take all occasions, and omit no means for the bending of his heart to the true knowledge of God and of himself, wisely to lead it in the ways and true fear of the Lord, which is the beginning of wisdom? For, shall we think that by the numbering of his days, he meant the numbering of them after the account of the Church-book, and not a holy and fruitful consideration and premeditation of the shortness, frailty, and uncertaintic of them, that so he might cast how and which way he might best pass them to God's glory, and the good and profit of the Church and Commonwealth wherein he lined? The want of this husbandry of precious time, Christ doth mournfully pity in the inhabitants of jerusalem, saying, O if thou hadst even known, at the least in this thy day, those things that belong to thy peace, Luc. 19.42. as if he should have said, Though thou hast bi● a great unthrift of time & a great waster of good hours heretofore, yet if thou hadst held precious this last parcel and commodity of time offered to thee for repentance, and turning to GOD, thou mightest have avoided these miserable calamities and deaths that will most surely come, and severely execute vengeance in thy streets; or thou mightest have had peace, but now thou shalt have wars Neither did jerusalem only, in the days of Christ, thus let time go, which she should have redeemed, but long before, in the days of jeremy the Prophet, it was objected, that she remembered not her last end, and forgot her account, and that (therefore) she came down wonderfully. Lamen. 1.9. that is, because she grew worse and worse, therefore was she punished more & more. The reasons. 1. We live no longer than we live well; and wise men regard, not how long they have lived, but how well and profitably. David desired to live, that he might so live: Psal. 71.18. and Hezekiah is bold, because he had so lived. Esay 38.3. Secondly, we must not only die in the world (for so do natural men, and beasts without reason:) but we must die unto it; by our dying to the world, Christ liveth in us, Gal 2.20. and by our dying in the world, we go to live with Christ. We must die to the world, that we may die Christians; and we shall die in the world, whether we forget death as Natural men, or remember our end, that we may die in Christ. It is therefore necessary, soberly to apply our minds to the numbering of our days; which is the wisdom that teacheth us to live here and hereafter. Thirdly, that which foolish Men do in the end, wise men do in the beginning: and therefore with Noah they prepare the Ark of repentance while the season is calm: Gen. 6.12: but fools neglect it till the waters enter, and storm come (and that of despair) that carrieth them from first death to second death. It was a good saying (being the speech of one that was forth of Christ) who drawing to his end, 
Sen●●. Epist 62  said: when I was young, my care was how to live well; now that I am old, my care is how to dee well.  
A reproof to those, Use. who neither old nor young, number their days, till their days be numbered, as his were, who faw the fingers of a man's hand-writing (thus) upon the plaster of the wall; God hath numbered thy kingdom, and hath finished it. Dan. 5.5.26. Now to number our days, or, by numbering of them, wisely to prepare for our end, is to fear the Lord, and in his fear and word, to serve him, job 28.28. to love the good and hate the evil that oursoules may live. Am. 5.15. we can encourage one another in wickedness and say; let us eat and drink, for tomorrow we shall die: Esay 22.13 that is, we remember our end, but we remember it not wisely, but as beasts to eat and drink; or we put off, and make our end long: but who prepareth for it? and who is wise and of an understanding heart, 
Deut. 32.29.  to consider it? The rich man maketh his small barns big, as if he would make his short life endless. Luk 12.18. The evil servant saith, my master deferreth his coming, as if that, which is put off, would never come. Math. 24.48. Nabal (he that yet liveth in the carnal churls of this age) apply all his mind to riches, and forgetteth his sudden end. 1. Sam. 25.10.11.38. Absalon's whole study is to mount, never thinking of his destruction so near, whose body, though it stand at the lower end of the presence, yet heart sitteth under the cloth of estate, practising for the kingdom. 2. Sam. 15.1.2.3.4.5. etc. In the days of Noah, they eat, they drank, they builded, and remembered not the flood. Luk. 17.27. In our days, men feed themselves without fear, and forget their end. Let us therefore be warned, better to remember our few and evil days, Gen. 47.9. & to do the works of God while it is day, joh. 9.4. before the long night of sleep come, out of which there is no awaking till the last great trump call us up to judgement. Behold, now is the accepted time, behold now the day of salvation. 2. Cor. 6.2. the rich man in hell once might and would not hear Moses and the Prophets, afterward, that is, too late, he would, and could not. Luke 16.25.29. The enemy that is prepared for, hurteth less: and he that maketh himself ready for the last enemy, which is death, need not fear, to such it bodeth no danger; for such it hath no sting nor breath that can do hurt. If we first see this Basilisk death (armed with repentance and with the shield and target of faith in our last hour by preparing for our end,) there is nothing in it that shall not be for our preferment, and the full conquest of our troublesome life: for, than we may take it by the hand as a most welcome guest, and as that last servant whom the Master will send to bring us to his great Supper, and that at supper time, when all things are ready. Luke 14.17. when our warfare is accomplished, and our iniquities are pardoned: when our weary course is finished, and joy cometh after the night of life, which life was not properly nor can be truly called life, but the shadow of death. The person to be remembered, followeth.  
Thy Greatour, etc.] The person, in whose eye, Solomon exhorteth his young Man to walk reverently, is God his Maker. By which name or title he doth secretly imply the great power of the Maker of all things, and of man's Creatorr and showeth that the end of Man's creation is to glorify (continually) God, his Creator: as if he should have said: He that gave us breath is Mighty, and if he take away his breath, by stopping our mouth and nostrils, we are gone: and wherefore did he put his spirit of life into us? Was it to give us some large liberty to live as we list? or was it not rather to provoke us to seek his glory that made us? This is salomon's meaning, where we first are taught, that the Almightiness of the Creator, and the work of our strange and fearful creation should make us fear to live in any forgetfulness of God, by an impenitent and obdurate heart. By such an argument the Prophet Amos stirreth up a careless people to turn to God by repentance, saying: He that formeth the Mountains, and createth the wind; which maketh the morning darkness, and walketh upon the high places of the earth, the Lord God of hosts is his name. Ames 4.13. as if he should have said, if God, who is your mighty Lord and shall be your righteous judge, be able to create the winds, to form the Mountains, and to turn the morning into darkness; then is he able to persecute you with his storm, to tumble the Mountains upon you, and to cover you with the darkness and shadow of death, and to prepare an eternal judgement of confusion for you to the destruction of soul and body. For he that made hell, can cast into hell, and he that causeth darkness, punish with utter darkness. David, by a like argument, inureth himself to the fear and reverence of his wonderful Maker, saying, I will praise thee: that is, I will acknowledge thy goodness in all my life; for, I am fear fully and wonderfully made. Psal. 199.14. the meaning is; if he should go on in sin, the God who is fearful, can open hell to devour him, and can show himself as mighty in his judgement, to his destruction, as he was great in his love to give him being, when before he was not. So in Psal. 119. ver. 37. the Prophet hath these words, thine hands have made me and fashioned me, give me understanding (therefore) that I may learn thy commandments: and he reasoneth thus: Lord thou hast made me in thy image: therefore new-make me by thy word: and, as thou hast given me the shape of man, so, by teaching, make me a newman in the shape and soundness of a true worshipper. Our Creation (therefore) should teach us the life, not of liberty, but of repentance and holiness in the fear of God: The reasons. Our life is nothing but a little breath; and how easy is it for God to take away our weak life, when weak man, by stopping our breath, is able (suddenly and most certainly) to send us to our dust? Gal. 2.22. Psal. 104.29. And should not this weak and poor life, fed with a little breath, breath forth continually the praises of that God that so feedeth it from the shop of his providence? Secondly; God having greater power over us, than the Potter hath of the clay which he fashioneth, who yet hath power to put it to some service, or (if it content him not) to break it to fitters. Rom 9.21. Esa. 45.9. should not this Clay & Dust, (Man) strive to please him in newness of life, who hath power to bring him to glory in his presence, or (if he be in no conformity with his righteous will) hath like power to break him in pieces, like a Porter's vessel?  
This condemneth those who set out no time for the duty of meditating on their fearful creation that the strange work thereof may warn them to fear always to do evil. Use One cause why the people of Israel did so often and presumptuously provoke God was, because they forgot his wonderful works. Psal. 78.10.11. And it is said that the works of God are sought out of all that love them. Psal. 111.2.5. the meaning is, that this diligent search of God's power in the register of his noble works, is one excellent mean of godliness, and sign of one that is godly. But what shall we say of those who take liberty to do evil, because they are made great, as if he that made them, were not greater? Psal. 76.12. and, who walk stubbornly in their sins, because they may walk quietly in them without any man's check, not caring for, nor dreading his judgement of rebuke, who hath power, & is strong to bring sinners to destruction? To such I say: Do ye provoke the Lord: and are ye stronger than he? 1. Cor. 10.22. if he touch the Mountains, they smoke, and if he strike hard shall they not burn? The Sorcerers who ascribed so much to the finger of God, Exod. 8.19. what would they have said of his whole hand? what is stubble to fire? and what are we to God? Our God is a consuming fire. Heb. 12.19.  
But God is our Creator; Doct. 2 therefore (again) we are taught to show ourselves in knowledge and obedience, yea, by all means and ways, such as are ready always to glorify this our Creator. This moved the Apostle of the Gentiles, writing to the Romans, to exhort them to offer up to God as in a sacrifice by obedience: First, their bodies mortifying them, that is, sin in them. Rom. 12.1. And secondly, their mind, by renewing of it; that is, by seeking to make it, of old, new; of fleshly, spiritual; of profane; noly; and of evil, good and acceptable to God in Christ. ver. 2. But was this written to them, or for them only? or doth it not also concern us, seeing that he who made them, made us? and who saved them, must be our Saviour? The same Apostle, writing to the Collossians, chargeth them, and us in them, whatsoever they do in word or deed, whether they use their tongues, or labour with their hands; to do all in the name of the Lord jesus, that is, thankfully to ascribe all to God the father of Christ, and our father in Christ. Col. 3.17. And wherefore so? but because the Father hath made us, and the Son hath redeemed us? as he also saith in another place: glorify God in your body, and in your Spirit: for they are Gods, as all are his. 1. Cor. 6.20. The reasons. No tradesman but would have all, that he deviseth or maketh, to have some use: and that use to his mind and liking: and what Man of occupation can abide that the tools, and instruments by which he worketh should by one coming into his shop, be used to a wrong end? and will not he who hath created all things for his glory and service, have Man (his principal work) more principally serviceable to his will and glory? or, can he abide that one of his chief tools, that which was made to be to his praise, should turn to his dishonour, becoming an instrument of unrighteousness to sin, which was made a weapon of holiness to God? Secondly; Man's body is called the Temple of God, or House made by God. 1. Cor. 6.15.19. and shall we not keep God's House clean? If a man, having a fair dwelling-House whereinto he meaneth to receive his Prince, should convert the same into a sty or stable; would not men say that he did greatly abuse both his House and Sovereign? So, if we make that, which should be a Palace to God, by swearing, lying, drunkenness, adultery, and such unclean pranks, a sty of Hell, and stable for the governor of this world, would not good men say, that we reproach our Creator, and dishonest the House of Him that made us?  
An instruction to make conscience of every sinful way, Use as we would be afraid to pollute and dishonest the Prince's Court or House, and, if we would be ashamed to be fit for nothing, let every thought and purpose make us blush, which doth manifest that we can be of no use to God, when we go on in sin, let us reason against such proceed and say; Surely God made us to another end: and this is no good use of our creation. This is not to make our body a vessel for God, but a sty for Devils, or heard or drove of swine for unclean Spirits to enter into. Math. 8.31. And surely the more filthy a man's body is, the more fit it is to become a lodge & hold for Devils & sin. We have eyes to see the Heavens, and the soul in God's image, hath other eyes to look into heaven. All other creatures go with their eyes and bodies depressed to the ground; and where other creatures have but four muscles to turn their eyes about, Man hath a fifth to pull His, up to Heaven. And what is this but to teach us, that (howsoever we necessarily seek other things) yet we should first and chief respect, and respecting, seek the things of God in our salvation. But at this day, though Men go upright, outwardly in face, & hypocritically in shows; yet look into their lives and work, and they may as well go on all four. Is this to remember thy Creator, and remembering Him as thou oughtest in fear and with obedience, to set thy heart to His commandments, and to adorn thy creation with good works, serving God? So much for the person to be remembered: the time of remembering him followeth.  
In the days of thy youth etc. As god is to be remembered, so we must begin betimes to remember him; For many make a show and will seem to walk with God, who walk in no awe nor reverence of His word; and many also forgetting with the common Parents of the world, that they who transgress, shall die, be it in youth or age, eat the forhidden tree of putting off from day to day, to turn unto the Lord: Gen. 3.2.3.6. and so (thinking it too soon to begin in the flight age of youth, or, at Man's estate, carefully to serve God) turn all their terms into vacations, and like bad borrowers, when one day or term of life is past, crave a longer, and a longer till they be stayed by the arrest of death, and sent to the prison of hell, and their lie bound in fetters of long night and death eternal. Therefore Solomon giveth his young Man counsel, early to begin repentance, that is, in the prime and bud of his life while he is fresh and gallant, and not to tarry till the dead winter of age cause his buds to fade, and lease to fall: or till the brawn of his strong arms fall away: or till the keepers of the house the hands which defend the body, tremble; or till every thing be a burden, seeing even the grasshopper shall then be a burden: or till they wax dark, the eyes, that look out at the windows: or till the grinders cease, that is, teeth fall out of his head: or till the door of his lips be shut, and ●awes fallen: or till the daughters of singing, the ears, be abased, being unable any longer to hear the sounds of voice or instrument: or till it be too late to knock, when the Lords door is made fast, and their shall be no more opening. Eccles. 12.3.4. Math. 25.10.12. And, lest this young man should think the term of his age (which Solomon here calleth the evil day or time) to be the most convenient time and term of beginning remembrance; in the verses that follow, he brings in the old man, deaf, and blind, and lame, and short wound, and full of aches, and sundry diseases in his body, trembling upon his staff, his lips and hands shaking, without memory and almost rob of sense: as if He should say; look my Son, Is this man fit to learn, who can neither hear, nor see, nor speak, nor go, nor remember. Thus Solomon schooleth his young man.. From whence this Doctrine may be gathered; that it is good to bear the yoke, young, and (betimes) to arquaint ourselves with the way and trade of godliness. To this purpose, the wisdom of God in one of the wise sayings, which were salomon's, (speaking to Parents and Overseers of youth) saith: Teach 〈◊〉 child in the trade of his way, and when he is old, he shall not departed from it. Prou 22.6. where He speaketh of teaching, not a Man, but a Child; and of a teaching fit for Children: which is a teaching by little and little, as it were by some few small drops; and not a pouring in of hard doctrine, as by showers. So it is said to be good for Man, that is, a happy thing for that Man that beareth the yoke, or acquainteth himself with the nurture of the Law, young. Lam. 3.27. And Ephraim maketh this unbridledness of coltish youth, a great impediment of conversion in himself and others: for he seemeth to say, that because, as an unbroken Colt not handled of men, He was suffered to go at large, so long, and was not brought young to the Lords furrow; therefore he could do him no service at more years, and when the Lord began to yoke him by his word, he fling off all. This standeth to be read under his own confession, the report whereof is taken and published by the Lord himself in these words, I have heard Ephraim lamenting thus, Thou hast corrected me, and I was chastised as an untamed calf, etc. jerem. 31.18. As if it had been said, I have heard him attentively, as it were with both ears. Further, God requiring the first borne for his offering, and the first fruits for his service, doth (no doubt) require the prime and maidenhead of every man's work, and that we should serve him with our first and best means. Exod. 13.2. & Leuit. 23.10. It is for young men to believe; and therefore the ordinary Creed which is both for young and old saith, I do believe. In the Levitical temple there was a morning-offering, as well as an evening sacrifice; and when the Angel of the Covenant stirreth the pool; that is, offereth salvation, not he that is oldest, but he that steppeth in first, (young or old) is healed. joh. 5.2. Some say, youth must have a time, but Christians must redeem the whole, both of youth & years. Ephes. 5.16. Col. 4.5. For here, God will not be satisfied with the first fruits, as in the legal Priesthood, but must have the whole crop of time offered to him in his service, and the performance of his commandments: The reasons. As men learn their trades young: so in youth, as in the fittest time, we should learn the science of all sciences, the trade of our way: for, bodily exercise profiteth little; but godliness is profitable unto all things. 1. Tim. 4.8. Secondly, early instruction perfecteth memory, and that doth long continue that is taught in youth. As (therefore) if Parents teach good things to their children whiles they be young, they will taste of them in their age: so (contrarily) if they Nurse them up in vice and wantonness, the evil sent of the same will continue to grey hairs. For as their casks are at first seasoned, so they will preserve long, or corrupt soon the instructions that are put into them. Thirdly, young years are as young trees, more pliable and sooner bended then the old are. Fourthly, long custom becometh another Nature in matters: and as we see it to be a very hard matter to reclaim an old Sinner, and inveterate Papist, and as there is small hope that they who are deformed young, will prove well favoured old: So when the mind is planted in sin, and becometh old in wickedness, there is small hope that with little ado, it should become virtuous, or forget nature, which with cords of custom is thus tied unto that which is utterly nought, and sinful. For, if being to try our strength but with one sin that we are accustomed unto, we find ourselves too weak for it: and therefore use to say, It hath been our use, and we cannot leave it: how much less able shall we be to overcome ourselves in many, and then specially when all our vices are become customs? Fiftly, the day of youth is as the day that was commended to young Rehoboam, 
1. King. 12.7.  by his wifest counsel: a day wherein to get favour or to lose it: and so, a time wherein to be ever good, if it be taken; or hardly ever good, if it be neglected. For, as the tree that buddeth not in the spring is dead all the year: so (commonly) he that proveth not in youth, doth with much ado, bear the blossom of grace in the autumn of ripe affections and winter of age. We have a proverb. That a ragged colt makes a good horse; but we ill apply it, when by it, we go about to prove that a cursed boy will make a good man.. For though it sometimes so fall out, yet it is but sometimes, and seldom, and it oftener proveth otherways, then so. And therefore it is an evil speech that men have so much and commonly in their mouths, while they say; Young Saints, old Devils. For, the contrary is rather true; either young Saint, or old Devil, either good betimes, or when good, and at what time?  
An instruction to Parents and other Overseers of youth, Use 1 to graced in the tender stock of those years, the beginning of wisdom, the fear of the Lord. And here, as Abraham rose early to sacrifice his son. Gen. 22.3. So for their sons, and daughters, and young fry, they should give them to God in a sacrifice of early instruction. They should whet the commandments upon them, and write the Law in them, even in their hearts, as in tables of long continuance. Deut. 6.7. they should dedicate them, from their tender age, to God; as Samuel was. 1. Sa. 1.28. and sanctify them, that is, by their prayers for them & teaching of them, see that they be sanctified from the womb, as jeremy was, jer. 1.5. that they may serve God from their first breath, to their last gasp. For, to say the truth, who should offer this morning sacrifice but Parents, who are bound to set their Children in the good way young, that they may suck the milk of the Gospel, with the milk of their Mother? But to move such to do this duty with more thankfulness, let it be considered (first) that such instruction so given by Parents, is more natural and kindly, then that which is given by strangers. For as a tender plant will sooner take nourishment & thrive better in the soil, wherein it first grew and sprung up then in any other ground, because it liketh it own soil best: so tender children will sooner take instruction and good teaching from the Parents, with whom they best agree, as with their best and most natural soil, in whose loins they seeded and took their first root, than they can or are like to do from strange Teachers, when they shall be transplanted (as it were) into an other stock and family, or be exposed to grow up in another soil of people then that, in the which they had their first nature and sap of being. Secondly, who but Parents have such as be very young and tender under their charge and direction? Now while they are young, one may work in their youth as in the day, joh. 9.4. but when the night of their stubborn years cometh, that season for good things is commonly lost. Thirdly, as Plants set in the Spring, grow and prosper better than they which are set in Winter, or Autumn: so the instruction that is given in the spring of youth better prospereth and doth more edify, then that which is given in the Autumn of manhood, or winter of grey hairs. Fourthly, as Parents have brought forth their children, the children of wrath by nature: So it concerneth them, by the doctrine of Regeneration, as by a second better nature, in all good conscience to help to make them the sons and daughters of God by faith. Fiftly, Parents will (betimes) put their children forth to good trades; And is there any trade of their life, for honour, delight, or riches comparable to the trade and way of godliness? Is the trade of wisdedome as other common trades, which is a tree of Life to all that lay hold of it? Prou. 2.18. The meaning is, it increaseth & strengtheneth life, where worldly trades if they be well followed) spend and diminish it: and where other trades are uncertain, it hath the promises of this life, and of that which is to come: and where other trades are subject to the course of this world, being sometimes better, and sometimes worse, this is not so, but always good: for God hath sealed up his promise to it that it shall never fail: which being so, how careful should Christian Parents be not to put off to put out their children early, and (as it were) at break of day to such a profitable, certain, and happy trade of life, by which they shall be sure to live ever with the Lord? But if Parents will not (betimes) bind their youth by precept upon precept, Esay 28.10. as by Indenture, and by Christian discipline, as by Indenture sealed to so good a trade; I beseech their Christian youth to offer themselves unto it. Sixtly, Parents should remember that they help to build or pull down the Christian world: for in their children, they beget and bear Parents to posterity. And if they learn no good while they be children, how shall they teach it when they be fathers? Seventhly, Parents are Gods Husbandmen, and their children his seed and husbandry. 1. Cor. 3.9. as therefore in the husbandry of this world, the good Husband before he reap or inn one crop, will blow and prepare for another; yea and get the best and purest seed, that at the time of harvest, he may receive some good increase. So God having made religious Parents his husbandmen, and their children his seed and husbandry, they should see that the harvest of God's church be in some good proof, and well coming forward in their seed and posterity, before their own crop be inned in their own blessed death. For God's husbandry must not die, nor be given over till death be vanquished, which is the last enemy they must deal with. He that hath, or meaneth to have and preserve a good Orchard, will have a nursery also of young trees to feed it with, and of these tender trees he will be more careful then of those elder in his Orchard of fruits. The reason is, they may sooner be bitten or nipped, or the canker may sooner take them then the other trees. God loveth and maketh much of the Orchard of his Church in the old store, but he is tender of it in the nursery and new store, that consisteth of babes in Christ, growing to holiness, because the canker of evil things may soon breed in them; herds, not of Beasts, but of Devils, may soon bite and nip them, and so the Vineyard, that God loveth so well, may for want of supplies from the seminary of young men and children begotten to the Gospel, become desolate and waste for ever. Now, is God thus tender of his spiritual Nursery, and shall Christian Parents, his husbandmen, neglect it? Do they not know that the old trees cannot stand always, and that, sooner or later, they must be cut down with the axe of death? should they not (then) look well to the nursery of the younger imps in their charge, by hedging with good nurture and discipline the young men, and young women whom they mean to set, as trees of righteousness, in the Orchard of the Lords Church? should they not water them with good teaching; dress them, in good and due manner, paring away their riot and superfluities of apparel, of pleasures, of play; and provide that no dangerous worm eat into them by any early habit in evil unmet with? or, if they shall despise or post of this so important a duty, what can we call them but profane, and such as leave God's Church in worse case than they found it? The hope of the Church is in the youth that now have being; for, if they be well brought up, they will be careful that such as proceed from them shall have good bringing up also, that age will commend this good education to another, the next to them that follow, and they to others by an inviolable tradition till there be an end of all generations on Earth. And, as this is a lesson for all Parents; so specially for Parents of great Families; for, the greater the ship is, and the better merchandise it carrieth, the more need it hath of an expert and careful Pilot. And so the greater a child is by blood & possessions, the more need he shall have of some special Overseer, and one that greatly feareth God to be guide to his youth. The contrary, careless nursing up of such in vice and idleness, is cause of these great wastes that we find to be made so ordinarily in the best patrimony of the common wealth; for, as the fattest soil bringeth forth the rankest weeds, when it is not ploughed: so great houses, not well ordered, bring forth the greatest Masters of vice and Guides to wickedness; and, as a weed, if it grow in a rank soil, will grow out of measure noisome: so the tender youth of great families, brought up in ease, and pampered with the delights of gentry, if they prove weeds, must needs riot most unmeasurably, and prove most hurtful members in the Commonwealth; and not members, but diseases in the Church. Lastly, to excite our gentry to train up their young Gentlemen to the fear of God, and to good sciences, let them remember, that a gentleman without virtue & learning, is like a dark heaven in the night, without moon or stars: and let them not forget, that if they would have the blessing of being blessed fathers of a blessed seed, they must bring them within the covenant, endeavouring to make their sons by nature, the sons of God by grace. The like for their daughters, if they would have their daughters by birth, to become the daughters of Abraham by new birth and godliness.  
An admonition to young persons, Use 2 to strive against all impediments of godliness in young years. For, are parents bound to teach youth? then are youth bound to learn of their parents: or must all fear God young? then young and all must learn (betimes) to fear him: and can none fear him, but such as arm against the impediments of his fear? then where are most, as in youth, and where most are hindered as tender youth, there must this armour chief be put on. The first impediment of early godliness in young men, is a reckoning, but without their host, that they shall live to be old; which causeth them to say, peace peace. I●r. 8.11. till with Sisera, they fall into their last sleep of destruction. judg. 4.21. & go from their house to grave. Psal. 49.14. But who can be ignorant that, on the stage of this world, some have longer, and some shorter parts? and who knoweth not, though some fruits fall from the tree by a full and natural ripeness, that all do not so? nay that more are pulled from it and whither upon it in the tender bud or young fruit, then are suffered to tarry till they come to their perfect ripeness and mellowing? so, do not more (without comparison) fall from the tree of time, young; either violently plucked from it by a hasty death, or miserably withering upon it by a long death, perishing in the bud of childhood, or beaten down in the green fruit of youth, then come to their full age of ripeness by a mellow and kindly death? Further, doth not God call home from his work, some in the morning, some at noon, and some at night? For as his labourers enter into his vineyard, so they go out; that is, in such manner, and at such hours, Math. 20.1.2.3 etc. Some dye in the dawning of their life, who pass but from one grave to another. Some dye in youth, as in the third hour, some at thirty, and some at fifty, as in the sixth and ninth: and some very old, as in the last hour of the day. Yet more die young then old, and more before ten then after threescore. Besides all this, the fresh life which the youngest have here, is cut off or continued by the same decree and finger of God that the oldest and most blasted life is prolonged, or finished: For, say that a man had in his keeping sundry brittle vessels as of glass or stone, some made forty, fifty, yea threescore years age, and some but yesterday; we will agree, that, that vessel will soon be broken, not that is made first, but which is first stricken, or first receiveth a knock: So for these brittle vessels of our earthly bodies, they that soonest receive the blow of death, though but made yesterday, first perish, not that were first made, and have longest lived. What then is our life, and how vain and false is our hope of long life, seeing no man can tell who he is that shall receive the first stroke or knock, to the destroying of this his mortal tabernacle? In a prison where are many condemned, should some riot and forget death, because they, first, are not drawn out to die? or, because one goes before another to execution; shall he that comes last, come forth pleasantly with Agag and say; Surely the bitterness of death is past? 1. Sam. 15.32. because we die not so soon as others (and we shall not all die at once) shall we therefore count ourselves immortal? If we be old we may be sure our turn is near; and if we be young, it may be as near: for, they that be old may travel longer; but we that are young may have a shorter way home. Seeing then this hope of living till we be old, is so vain and deceitful; we should make as great haste to God at twenty, as at fourscore. When we hear a solemn knell we say some body is departed; and why should we not think that the feet of them who carried out that body, is at the door ready to carry us out also? Act. 5.9. He was not an old man, and he had much peace in his days, to whom it was said, O fool, this night they will fetch away thy soul, Luc. 12.20. So death worketh in us whether we prepare for it or no. 
a Mr. Perk. in his right way of dying well.  A certain writer useth this comparison: A man pursued by an Unicorn, in his flight falls into a dungeon, and in his fall hangs by the arm of a tree; as he thus hangeth, looking downward he sees two worms gnawing at the root of the tree; and looking upward, he sees an hive of sweet honey, which makes him to climb up unto it, to sit by it, and to feed upon it. While he thus feedeth himself and becometh secure, or careless of what may come, the two worms gnaw in sunder the root of the tree; which done, both man and tree fall into the bottom of that deep pit. This Unicorn is swift Death, the Man that flieth is every son of Adam, the pit over which he hangeth is hell, the arm of the tree is his short life, the two worms are day and night, which, without stay, consume the same, the hive of honey is the pleasures of this world, to which while men wholly devote themselves, not remembering their last end, the root of the tree, that is, temporal life is spent, and they fall, without redemption, into the pit and gulf of hell.  
Another impediment of godliness in a young man is his strong constitution, which persuades him that he shall live long, & that (therefore) he may at leisure enough turn to God hereafter: but no constitution in man can enlarge his Charter of life one poor hour. Indeed, the good complexion of a man may be a sign of long life, but he that prolongeth our days on Earth, he only can make us to live long. Exod. 20.12.  
A third impediment of godliness is parentage abused. For, some think that God never required nor looketh for preciseness, and exactness in matters of religion at the hands of Gentlemen and Noblemen; and that such drudgeries are to be imposed upon vile and abject persons, for so they speak of the poor that receive the Gospel; but what say such men to David, who set himself with his whole heart to seek the Lord? and what will they think of Solomon, who in this book of his repentance, calleth himself Ecclesiastes, or Preacher? Are they better than David? and wiser than Solomon? or, do they think, because they live better, that is, in better estate, then poor men, that therefore they shall live longer? and what difference, concerning death, between a Nobleman and a Beggar, 
Eccles. 3.20  when both go to one place? when in these Acts and Scenes of seeming life, as at a game at chess, the highest (now) upon board may (presently) be the lowest under board? & when the breath in the nostrils of the Rich, may assoon be stopped, and they, assoon, turn to their dust as other Men?  
A fourth impediment is taken from the pleasures or lusts of youth; things that bring repentance and sorrow, like sweet meats of hard digestion, for, what are they when they come to the shot and reckoning? are they not dear pennyworths to all such guests as will needs be Merchants of them? Solomon in this book tells us, that though they be pleasant to the eye, ear, mouth, and senses of a young man, yet in the mind they leave behind them an unsavoury after-taste, or loathsome disdain. For, like an unclean spirit in him, they cast him, now into the water, and now into the fire. Mark. 9.22. And these are the lusts of youth, by children so earnestly desired, and by old folks so much lamented.  
A fift impediment of godliness, is that beauty in youth which is too delicate and tender to wear the rough garment of repentance and a strict life, but, how soon is it blighted and strucken, as the fair flower of glass blasted with an eastwind? for beauty is but a flower, which, if some sickness strike not suddenly, yet the autumn of ripe years impaireth, and the winter of old age killeth; and what careth death (which is indifferent to all) for a fair and goodly complexion? And is not a beautiful face as mortal as a foul hue? The like may be spoken of health, strength, and stature of body, for, what are they? and of what time? In their own nature, they are fickle things, and without good use, crosses; for, concerning health, the devowring vulture of sickness doth, after some short time, waste it to nothing: strength is common to us with Beasts, and there are many beasts stronger than we, and for our comely stature, it may as soon be brought down to death, and as deeply be buried in the coffin of the Earth, as a meaner cize shall. Further, if men have not used these to God's glory, but to pride and vain glory, nor have made them helps to godliness, but have given them their head at sin, it will be said after death of such, that a beautiful person, a strong young man, a goodly tall fellow, and one that never knew what sickness meant, is gone to Hell. Therefore of beauty and h●● attendants, as health, and strength, and a goodly stature, that may be spoken which is spoken usually of fire and water; that they are good servants, but ill Masters, where they are ruled they do good service, where they overrule they make foul work.  
A sixth impediment of godliness is the bad fellowship and example of those, who (being themselves drunken with the pleasures of youth) seek to drown others in the same perdition and destruction; and therefore offer to them the full cup, that they (likewise) may stagger and fall from God by the like error and disobedience. But Christian young men must turn away their eyes from very seeing the enchanted cup, of such carnal Counselours. And though they beat their ears every day with such foolish sounds as these are; that it is too soon and unkindly, in youth to be religious, that such years are for the lap of the world, not for Ezras Pulpit, that youth must have a time, etc. yet every day they should set joseph's lock upon them of not hearkening unto them, nor of being in their company, Gen. 39.10. for it is a true saying: he that toucheth pitch, shall be defiled with it: So, he that will touch the pitch of such, must look to be defiled with the company. If a man that had wallowed in the mire, & tumbled in the filthy channel, should offer to company with us, would we not loat● and shun him? and why would we so avoid him, but because quickly he would make his filth to cleave unto us? And do not bad & wicked persons set their marks and sins upon those with whom they company? Do they not, where they come, leave of their filth, that is some print or badge of their profaneness behind them? And shall we sit so close to them, who have so plunged themselves in the mire of sin: who should either labour to draw them out of filthiness, or withdraw ourselves, that we prove not as loathsome & filthy as they are? Should we not rather say; if any will be filthy, let him be filthy by himself, and if any will be beastly, let him be beastly alone: the filthy person, and beastly man shall not have me for a companion, my soul shall have no pleasure in him? Heb. 10.38. Pro. 1.10.15. & 4.14.15. Now, where these corrupt persuaders will tell a young man that makes conscience of his ways, That other young men do not so: that young man (if he will be Christ's young man in the Gospel) must answer him & say, That young men should consider, not what the most do, but what the best do, that shall be saved, whose way is narrow, and walkers in it, not many, Math. 7.14. Also, that it is to be regarded, not what the world doth, to which we must not be fashioned, Rom. 12.2. but what Christ did and the Saints, whom we have for leaders, & who (young) kept the path of virtue, and walked not in the common road of sinners. These and such like impediments of sanctification in young men, and they who mean to give their young time to God, must strive to overcome young, by fight that fight of faith and a good conscience to which their Baptism hath sealed them. 1. Tim. 1.18.19.  
Then, Use 3 they are here reproved who suffer sin to grow in them by custom and use, till it be helpless; and who suffer it so long to breed in the bone, that it will not out of the flesh. For, we should deal with sin as with a thorn, which we will pluck up young, and in the tender spray, and not tarry till it be grown and have daggers pricks; but some suffer it, till it be as an old man, so deaf and froward, that either it will not hear, or it cannot. In all their life they find no leisure to live well, but flit from sin to sin, as the fly skippeth from dish to dish, till they be taken with the sweet meat of sin in their mouth, and there be no place to repentance. Let such consider that the custom of sin, causeth a hardening in sin: For so the Apostle speaketh; thou after thine hardness, and heart that cannot repent, heapest unto thyself wrath against the day of wrath. Rom. 2.5. and let them remember that custom will add to nature, and turn it unto itself. Which is the cause, that a Preacher shall as soon take Nature from a man by his words, as sin to which he is accustomed. Besides, Satan is not easily cast our, where he hath long dwelled, and if Satan be in, sin will not be out: if Satan have possession, sin that attends upon him, will not lose possession: if one dwell in us, both as well as one, will and must dwell in us. So much for the Wiseman's exhortation, his reasons follow.  
Whiles the evil days come not, etc.] These are the reasons, for which, Solomon would have his young man not to put of, in the age of youth, (which is most prime and teachable) the remembrance spoken of. And they are taken from the many infirmities and withdrawings that are to be found in old age, when youth is abused: as much as if Solomon should have said: Well, my son, thou art now young, lusty, and active, of good apprehension, and sharp conceit, endued with fresh and strong faculties of wit and remembrance, thy feet are nimble, thy sight is good, and thy hearing perfect: now (therefore) serve God whiles thou mayst, the time may come when thou wilt be old, weak, and sickly, dull in apprehending, and of bad capacity and remembrance; without a good leg to bring thee to church, without a good ear to hear at Church, and either without all eyes, or dark sighted, and so not able to read, or not able to read long, nor a good letter, but through spectacles: than it will be too late to do any good service to God thy Creator. This I take to be the Wise- 〈◊〉 meaning in these words: and the doctrine from hence is: Doctr. Old age is no fit time wherein to begin godliness, when the gay and fresh age of youth hath been consumed in vanities. The Israelites are complained of by the Lord in Malachy, That they offered the blind for sacrifice, and the lame and sick for a● hallowed thing. Mal. 1.8. He that would not have a beast that had no eyes in his service, would have the● whiles thou hast eyes to serve him. The sick and the lame were no good offerings then; and be they good ware now in the sick and lame body of a man that hath desperately put off his turning to God, till he can neither draw wind nor leg? Moses knew this, and therefore bore this burden young, and while his legs were able to bear him. For, the Text saith; That, when he was come to age, he refused to be called the son of Pharaohs daughter, that is, would not live in delicacies, while he had strength to live unto God. Heb. 11.24.25.26. joseph (also) in his beauty and fair person, turned his back to his tempting Mistress, and his face to the Lord. Gen. 39.10.12. He would not put off to serve God till old age had made chops to his beautiful face, and till his skin was withered. josiah a good King, in the eight year of his reign, and sixteen of his age, (when he was yet a Child) began to seek after the God of David his Father: and in the twelfth year of his reign, and twentieth of his age, made a famous reformation. 2. Chro. 34.3.4.5.6. What? so soon, and so young? So saith the Scripture, and so it was without controversy. For God's Children take the good days of youth, for good duties, and not the evil of sickly, and sapless old age for them, as (commonly) the world's children do. Samuel served God in his minority, and grew in spirit as he shot up in years. Samuel was a good man, and (the better) be●●●● a good young man. The reasons, Repentance; as it can never come too soon, where sin is gone before; so it must needs, with much ado, and not without some special work of God, overtake so many sins of youth, and manhood: so far, and much before it. Secondly, old age is full of weariness and trouble: and where we have elbow-room in youth, we cannot turn us in old age. Perhaps we shall neither hear, nor see, nor go, nor sit without pain and torment in all parts: and is this a fit condition of life, and age of time to serve God in? Or do we think, seeing we will not know God in youth, that he will know us at these years, and in this case, and state?  
A reproof (therefore) to those who bestow on Satan the beauty, Use 1 strength, and freshness of youth, and offer to God the wrinkles, weakness, and foul hue of old age. Or, when they have given away the flower of their young years to God's enemy, offer to God, (who will have the first and deserves the best) the dregs and leavings? To such I say: if thou wilt not know God in thy youth, he will never know thee (for aught thou knowest) when thou art gray-headed. If (as hath been said) thou wilt not give him the young, and sound, and that which is without blemish, he will never take in good part the old, and sick, and evil favoured, which no man will give to his friend, nor dare offer to his Prince. If thou wilt not when thou art quickwitted; when thou art come to years of dotage, he will not. If thou wilt not bear him in his day, thou shalt cry in thy day (that is in the evil day) and not be heard. Prou. 1.28. It is too late to sow, when thy fruit should be in, and no time to leave sin, when sin must leave thee.  
An instruction, Use 2 not to trust to the broken staff of old age, for being holy as we are called to holiness: 1. Thess. 4.7. but in the days of our youth, as the years of plenty, to provide with joseph in Egypt, for a famine of hearing, a famine that may come by infirmity of years. Gen. 41.49. For holiness is a gift, and the grace of holiness is the gift of God. Psal. 51.10. Now a gift must be taken when it is offered. It is offered to day, to day if you will hear his voice. Psal. 95.7. And therefore we may not come for it many years hence, being promised to day. What folly is it to challenge it, thirty or forty years hereafter; But, if men have neglected in their youth, (thus) to remember God, it is high time in their age to remember him. Which would be considered of those who have (already) put foot within the doors of that age, in the which the Almond tree flourisheth, & the hairs are turned white to the harvest of death. Eccl. 12.5. For, is it not time for such to be renewed in their minds, & reform in their lives? Eph. 4.14. And though they have been children long, having so long and much forgotten God in the ignorance of childhood and vanity of youth, should they always be so? or, should they not grow to be men in Christ, and strong men in the salvation of God, wisdom being their grey hairs, and an undefiled life their old age? 1. Cor. 16.13. The Israelites gathered twice as much Manna the day before the Sabbath as they did any day before, because on the sabath they might gather none. Exod. 16.22. and should not the hoar head that looketh every day, for the last sabbath of mortality and long sabbath of glory, in an age and day so near unto it, hear twice as much? pray twice as much? do twice as much good? & be more fruitful then in all his life before, using, not legs as youth, but wings of repentance? yet, as young men think they have a long time, & so put off remembrance: so old men do hardly believe that their time is so sho●● or end so near, but that they 〈◊〉 take leisure, and do that hereafter which they should do presently. And who is there almost (though having lived very long already) that thinketh not he may live one year longer? we read, that threescore and ten is a great age: Psa. 90.10. but when we ourselves are passed it, we forget what we have read, and look not to that which is gone, but, as covetous persons, who only live upon that which they expect, not which they have, do only number the years to come, and build upon seven years, when (perhaps) there are not seven months behind, peradventure not seven days, not hours. Little thought he to die before the morrow, who promising many years of ease to himself, said, he would pull down his old barns, and build new. Luc. 12.18.19. The like condition in sudden death, may steal upon the like foolish numberers of their days. For, he ●as a young man that so reckoned amiss; and shall they that be old, so ●ckoning, think to reckon well? We say, commonly, Young men may ●e; and when we turn it to old ●en, we say with good warrant, Old ●en must die. And yet, as men by ●a thinks another's ship goes fast, ●nd their own stands still, where ●eirs maketh as great haste to the ●ort as the others doth: so old men ●inke that other old men wear a●ace, and go a main to death, as if ●eir own years did never a whit wreak, nor move to the wain of ●se; where the truth is, that they ●aue as swift a gale and flight to the ●ort of all the living, as the other ●aue, who seem in their eyes, not ●o move softly, but to fly to their ●nd. So much for the first reason, ●he second followeth.  
Nor the years approach, wherein ●hou shalt &c.] This second reason, gi●en for remembrance, is drawn frō●n age in a nearer degree to death by ●ōmon course, than the age that was spoken of, though it may well be called old age, compared to the times 〈◊〉 young men & children: For these yee● take all pleasure from our life, whe● in affliction followeth affliction, 〈◊〉 the clouds return after the rain, E●cles. 12.2. The reason may be draw● from the less to the more, thus; 〈◊〉 if Solomon had said, It is an v●● time in old age to begin repentance much more at these stooping years where every step is in death: a●● they may say with Barzillat, wh● are come unto them, How long h●● I to live? Doctr. 2. Sam. 19.34. The Doctrine is, If in old age, than muc● more in that age it is very late 〈◊〉 consecrate our time to God, whe● our houses are turned into our prisons, and we have no taste in that 〈◊〉 eat, or in that we drink, 2. Sam 19.35. Of Ephraim it was said, Th● grey hairs were here and there vp●● him, yet he knew it not, Hos. 7.9. tha● is, he had the marks of age in 〈◊〉 face, and upon his head, and yet (〈◊〉 one that would still be young) he● considered not that he drew nee● ●o the grave, and had tokens upon ●im of a blasted life. What would ●t have been said, if being ready to ●ye down in the grave, he had fared ●s one that had come into the world but yesterday? And that he thought not of putting off sin, and putting on holiness, in an age when he could neither put off nor put on his own clothes? The reasons: This ●s the last time, or rather hour, and how shall we hope to be good, if we begin but now? And, if it be somewhat late where memory is stronger, how can it be but very late where memory is quite gone? Secondly, repentance should be voluntary, & not extorted, as at these years, by bitter grief and the fear of hell. Thirdly, our repentance then, will be late repentance, and late repentance is seldom, or never, true repentance. Also those repentances that men frame to themselves at the last hour, are but false conceptions that come not to bearing: For in such repentances men forsake not their sins, but their sins forsake them.  
A reproof to those desperate sinners, Use who put off all care of turning to God by repentance till the grave be ready for them, and till they be ready to make up their bed in the dark. But many deceived with this charm & sorcery of the last hours repentance, have knocked when there was no opening: Luc. 13.25.28. The foolish Virgins that came not for mercy whiles the Lords door was open, that is, whiles he was before the door to give it, and they in the way to receive it, did stand without, & had none to open unto them: Matth. 25.10.12. So he was taken away to damnation, that prepared not his wedding garment before his coming to the wedding feast: Matth 22.11.13. Let these examples of reprobate putters off, move us to prevent the devils hour of turning to God, which is the last hour of life, an hour when God's door of mercy is made fast, and all hope is cut off for entering. It is an evil servant that putteth off all his work to the last hour. 
Eccles. 12  And who knoweth not (that hath understanding) that when those years approach, and that ghastly hour is come, there is business and work enough in the mind and external man, of deaths condemned prisoner to resist and prepare against the extremity of that combat, which (because it is the last of the day) is like to be the sharpest. Besides, the last sickness bringeth trouble enough with it, when death, the devil, man's unremitted sins, Gods intolerable wrath, and the gaping pit and deep lake of hell do (altogether) with greatest terror & astonishment, present themselves to man's sorrowful and sore encumbered soul. Object. You will say, that a thief was saved at the very last cast of life, or some short time before he departed, from the Cross, to Paradise: Luke 23.43. Answ. I confess that the Scripture speaketh of such an one, crucified at the right hand of the Son of God, who craving with faith, mercy to salvation, received this answer; To day shalt thou be with me in Paradise. But, it speaketh but of one that was so saved. And it speaketh of another in that very place, and at that very time, that was damned. And here a Father saith: We read of one, that no man should despair; and but of one, that no man should presume. This example (therefore) is a medicine against desperation, & no cloak for sin. Let us therefore pass the time of our dwelling here in fear, seeing we are redeemed from our vain conversation, not with corruptible things, as with gold and silver, but with the precious blood of Christ, as of a Lamb undefiled and without spot: 1. Pet. 1.17. To whom, with the Father, and Holy-ghost, be all glory for ever. Amen.  
The end of the first Sermon.   

THE SECOND SERMON.  JOB Chap. 14. Vers. 14. 
All the days of my appointed time I would wait till my change were come.  
THese words were spoken by job, of whose patience and provocations to impatiency, this whole book and the testimony of Saint james are lively proofs. jam. 5.11. In the thirteen verse of this chapter, job having (as it seemed to him) beheld God's anger in the chastisements that his soul felt, wherein (as he said) the Lord wrote bitter things against him, desiring to be hid in some secret place of the earth, till the Lord's face were changed toward him, and till he might see those frowns to go out of his countenance, that had cast such knots upon his soul. In this verse, he professeth, that if he could perperswade himself of any hope yet behind (God showing himself to be an enemy, and setting him up as a mark for all his arrows) he would wait for it even till death. And this I take to be the occasion of these words of job in this Scripture. Where it may be thought a strange thing, that a man commended for such patience, should so distemperately plead the cause of his affliction with God. But no man (merely man, and clothed with the garment of mortality) could ever so wait upon God, as not to be led aside from his attendance for a season, when he saw the Lord to fasten in him his sharp arrows, and to let him up as a Butt to shoot at. And in this respect it is that this glorious pattern of patience could not bear his grief in a mind so battered with sorrows. For, the body of sin (which in our weakest times and estate, thrusteth into the motions of our mind divers carnal distrusts and fleshly fears) will never cease to molest & keep us down, so long as we live here; and, a wounded spirit who can bear? Pro. 18.14 Nevertheless, job still waited on God for a good end in these matters, and lost not his hope as appeareth by the last chapter of this book, where he receiveth the crown of his patience, and is exceedingly blessed in his person and children. And therefore, though in the storm he spoke with some distemper, yet his meaning was that he did, and would wait for God's help and deliverance, though it should be deferred till he must put off this tabernacle, and change mortality for immortal. Where let us consider the attendance spoken of, and the term or continuance. The term is expressed by the mid-times, or extremity of natural life. The mid times are called (largely) days, and with limitation, the appointed days. The extreme point of this is called a change. The attendance is in respect of the season, wherein he attended, or of the attendance itself.  
The attendance was in a time of trouble and much anguish which he quietly endured: Doctr. Which doth teach us in every hard estate, patiently to bear what cometh, relying on God and waiting for his word. The Prophet was in great misery, who, praying to God, said; My soul fainteth for thy salvation. Psal. 119.81. His affliction was great, and, through the infirmity of the flesh, he fainted: yet he waited on God's promise for deliverance, and believed his word, by which he was delivered. David opened not his mouth in great troubles to any impatience, because God had sent them. Ps. 39.9. The same Prophet, Psal. 37.5.7. exhorteth others to a like silence and yielding in trouble, because God hath done it, and therefore saith; Commit thy way to God and trust in him: And again, Wait patiently on the Lord and hope in him; His meaning is, reason not in your affliction with God, but in patience possess them under his mighty hand, seeing you have sinned against him: then shall you see your hope, and God will surely bring your soul out of adversity. Also, the speech of Moses to the Israelites at the red sea, and when they had the sea before them, the Egyptians (their enemies) behind them, and steep mountains and high hills on every hand & side of them, was: Stand still and you shall see the salvation of God. Exod. 14.13. As if he had said; Go not back by despair, nor forward by presumption; and though you see nothing but death in men, and destruction in creatures, you shall see life in God, and the salvation of God (for life) to every one of you in your present help and deliverance, if you faint not. The reasons further proving this doctrine are; first, we have deserved the pains of Hell by our sins, much more the sharpest pain temporal. Now, if God inflict a light chastisement, and we deserve the chains of hell, if he punish for a short time, & we deserve for ever to be afflicted; have we cause to complain, though the arrows of the Almighty stick in our flesh, and his hand lie heavy upon us? Psal. 38.1.2. etc. Secondly, it is the Lord, and we must patiently attend his work. He doth not devise, and leave the execution to another, but whatsoever is done, he doth it himself in the point of correction and sense of pain; his head and hand go together. Act. 4.28.2. Sam. 16.10. Thirdly, we must be followers of Christ in affection to Gods will. Now Christ (seeing his father had so appointed) desirously entered into his bath and passions for our sakes, yea, thought the time long, and was grieved till he fell into his last agony and cold sweat, in the which he was covered (after a sort) with clodded blood that ran abundantly from his face down to the ground: Luc. 12.50. & 22.44. and shall a little so trouble us, who (as the thief said to his fellow) receive things worthy of that we have done, where Christ suffered innocently and so much for us? Luc. 23 41. or, shall we see the son of God all in gore blood, and all in a sweat, though no man touched him, though no man came near him, and in a cold night when he lay out in the open air, and upon the cold earth, to sweat so plentifully; not a thin faint sweat, but a sweat of great drops, and those of blood and water so strong and forcible, that they ran down his clothes, and streamed to the ground; and yet to say, Father, not my will, but thine be done. And shall we live at ease in Zion, and feed upon the mountains of Samaria; that is, desire an easy and pleasant life when his was so bitter to him, and full of deadly troubles? or think it much to feel a little of the sharp air, when the whole storm was upon him, a storm so fierce and piercing that it rend the vail of his body from the top to the bottom? and be unquiet in a small shower who are commanded to possess our souls in the mids of our troubles, when whole floods of his bitter passion could not carry him to the least unquietness in all his agonies & bloody sweats? Fourthly, it is the trial of our faith tried, or tried at all; but where is gold better tried then in the furnace? and faith (which is more precious than gold) where is it tried so as in adversity, or in the furnace of troubles? The courage of a Soldier is more seen in war then in peace, and the skill of a skilful Pilot better discerned in a storm then in a calm: So the courage of a Christian is better known in the war of the cross, and when the calm of the soul is turned into a storm of temptations, then when the body is in health, and the soul in no great adversity, or when all things go well with a man, and he hath even what heart can wish. And as his courage, so his wisdom may better be perceived in a rough Sea, then in a calm River, that is, in a troublesome, then in a quiet estate.  
A reproof to those, Use 1 who because they purge not themselves from an evil and faithless fear, do (in the day of their trouble) forsake their hope, and say with the messenger who came from the King of Israel: Behold this evil cometh of the Lord, wherefore should I attend on the Lord any longer? 2. King. 6.33. as if there were any crown without a conquest, or conquering but by that which is the victory that overcometh the world, the grace of patience, and work of faith in those who say with job, in another place; though the Lord kill us, we will trust in him: job 13.15. as if they should say: whatsoever comes, we will still praise him; and howsoever he do, we will yet wait upon him. Psal. 43.4. If God will have Daniel to be the ruler under King Darius, Daniel must for a time, be in the Lion's den, and the King's seal must be upon it. Dan. 6.16. So God's children shall see their hope, but first they must be committed to close prison, and have the seal of sickness set upon the door of their chambers out of which they cannot pass: their soul shall be among Lions: and, the word of the Lord shall try them before they go out: before Lazarus be carried by the Angels to Abraham's bosom, blessed Lazarus must be laid at the Rich man's gate, full of sores and diseases. Luk. 16.20.22. So God's children shall be freed from misery, in the kingdom where is no sorrow nor woe, and pass from their body of death, to the bosom of Abraham: but they must first taste of the cup of misery at the door of death, and be filled with sores, and prepared by sickness before they can put on this change. All tears shall be wiped from their eyes, Apoc. 21.4. but then they must shed them here. Also, except the wheat corn fall into the ground and there die, it bringeth forth no fruit. joh. 12.24. So God's children shall flourish for ever: the seed of their bodies, shall grow before the Lord in the garden of his presence, but both it & they must receive this increase and preferment by the help of corruption: It, and they must be kept in the coffin of the earth and there putrefy (as doth the seed of corn) before there can be any putting on of the green garment of the resurrection to eternal life. For, since the fall of Adam, no man passeth to Paradise but by the burning Seraphins, Gen. 3.24. nor to the holy City, but by the Rivers of Babel, which must enter into his soul. And thus God will try the patience of his children, before he work their full deliverance. Much (therefore) are they to be condemned, who if they may not have their heaven presently and in this life, will rake into a hell of sins, and world of lusts, to have those delights which they love better than heaven, the pleasures of sin for a season; and so forsake God, to inherit desperation.  
An admonition to store our hearts with faith, Use 2 hope, patience, and the promises of God in his word: so shall we be in better case, and likelihood to bear what cometh. Also to look for trouble, and when it is come to possess it in patience, not to break the Lords bonds, nor to cast the cords of his chastisements from us, by a mutinous and distempered soul. For the tenure whereby we hold heaven is the cross: and the great Indenture that is made between Christ and his Father runneth in this form, and style of words: All that will live godly in Christ jesus, must suffer persecution. 2. Tim. 3.12. In the drowning of the old world, as the waters rose, so did the Ark: and in the deluge of this world, the Ark of the faithful soul should be lift up to confidence, and arise to God, as afflictions lift up their waves. That is, as sicknesses, and troubles, and afflictions, and the whole train of hell fight against us: so we should fight against them by that victory that overcometh the world. 1. joh. 5.4. Christ upon the Cross, as a Doctor in his Church, did by his own example and in his great patience (then) commend his truth unto us, who relied upon his father's deliverance, when the snares of death compassed him, and the pains of hell caught hold of him, and when he found trouble and sorrow. Psal. 116 3. Luke 23.46. Esay saith, Peace shall come. Esay 57.2. but to whom? to every one (saith he) who walketh before the Lord. That is, it shall surely go well with him at the last who keepeth his uprightness, and continueth to do well, who persisteth in his good course, meeting the Lord in a ready heart, and prepared soul, Psal. 108.1. and who (when Christ saith I come quickly) doth reply and make answer, with all Saints saying; even so come Lord jesus, Apoc. 22.20. that is, do as thou hast said, whatsoever pleaseth thee, contenteth me. Some tainted with hypocrisy, can abide some short and small troubles, but if they continue long, and receive increase, they forsake their patience and further their pain, by beating the air and themselves with their raging and unquiet sounds, till they cause the Lord to lay heavier penalties upon them, and to chain them faster with links of longer and more perplexed troubles. And so, as the Bird that is caught with the Lime-rodde, and the Fish that is taken in the Net, the more they strive, the more they entangle themselves. So the more impatient men are of God's corrections, the more stripes they purchase to themselves in the snare, and under the net of that their humiliation: the more intolerable also they make the tie of their cross, and the more improbable their issue and going out. He that carrieth a weighty burden, the more he stirs and moves it, the more it oppresseth him: and so the more unquiet and unruly we are under the heavy burden of the Lords chastisements for sin, the more we gall our souls and bruise our flesh in vain, where, by our patience, we may avoid such needless vexation and tire out, it being truly said (which is commonly spoken) that of sufferance cometh ease. Some have no faith more than sense teacheth them, who believe as far as they can see, and further than their sight leadeth them, they will not set one foot down toward faith. Some know not the word, neither what God hath promised in it to those that fear him: and therefore when they come into trouble, they despair of help themselves, with shifts and fetches of their own head, not attending the Lords help, because they know not his power by his word, nor what mercy he will show to those who put trust in his salvation as the word doth teach. job knew his mercy and power, and therefore did not fume against the Chaldeans, nor murmur against the Lord, but bore his loss quietly and thankfully, trusting in God. job 1.21.22. David meditated much often in the Law, and therefore fretted not against Shimei, who railed against him, but searched his conscience, and went unto his sin, making the Lord his hope. 2. Sam. 16.10.12. And He, who was like a bottle in the smoke, forgot not Gods statutes, that is, knew God's promises in his word, and truth in his righteous testimonies, and therefore received comfort, that is, that word, or rather the truth of God in that word, sustained him in all troubles. Psal. 119.147. So much for the season of his attendance. The attendance itself followeth.  
I would wait, etc.] The action of jobs attendance, is delivered by a word that signifieth to wait; or to wait by hope, for a thing, or to tarry and abide the deferring of it till it come; and to look as servants for their Master, when he will return in the evening. His meaning (therefore) is, that he will wait and be ready always for his happy death till it come, how long soever it be in coming. Doctr. The point here taught is, Christians must be always in a readiness to receive their change: or to speak plainly; Christians must ever be prepared for their death. Something hath been spoken of this already in the first Sermon and second doctrine: but it is a matter worthy our further search. Our Saviour Christ (therefore) to show that this should be the expectation and mind of Christians, exhorteth them to be as men that wait for their Master when he will return from the wedding: which was in the night, as is evident by their receiving of him with lights: and by the custom that was observed in marriages then, which was, to bring the Bride from her father's house, to the man's house in the night: Luke 12.35.36. And so, modesty was the muffler of the maids of those days. Now, they that wait for their Master, that is, that wait diligently for his coming home in the night; will set up lights in the house, & have some in their hands. These lights are the Word, which as a light shineth in a dark place. This world is a wilderness, and we (naturally) blind, that is without understanding: and therefore we must have the light which is put in the lantern of the Law to guide and direct us still in the dangerous ways of it, Psal. 119.105. and this light must be burning in us, that is, we must add zeal to our knowledge; for it is of no use if it want fire and burning: And it must be in our hands, our hands must handle the word of life, 1. joh. 1.1. and we must not be hearers only, but doers, jam. 1.22. Secondly, they that wait for their Master stand at the gate, or before the door, looking for his return: So they that wait for the day of their redemption, must stand with Abraham in their tent door, and with Eliah in the mouth of the cave, waiting for it: Gen. 18.1. & 1. King. 19.9. that is, they must dwell in the world as in tents, and as strangers in these caves of the earth, wait for their house above. Thirdly, they that look with attendance for their Masters coming, will have his house in a readiness against his coming to it; and whatsoever may offend shall be taken out of the way: so they, that look for Christ, and wait by hope, for the day of his coming, will purge, by repentance, all the rooms of his spiritual house, put away sin and bring in righteousness into every power and member of soul and body. Fourthly, they that wait for their Master, with a loving and cheerful desire of his coming, will take up the time with talking and thinking of him: so they that look for Christ, will reverently talk of Christ and as Christians, think thoughts of Christ and have Christian muse; or think (much) of death, and (often) that they shall die: which must needs keep them in a continual love and expectation of Christ and of death. In the book of Esay one of the exercises of the godly is said to be their waiting for God, or (which may have this meaning) their waiting for his salvation, by death, that they may go to God. Esa. 25.9. where it is intended that they did not only rejoice in his salvation, but so live, that death might bring them, in the Chariot of their godly life, to the God of their salvation. Thus did Simeon that embraced Christ, and thus did joseph that embalmed Christ, wait for the kingdom of God, 
Luc. 2.25. & 23.51.  and their salvation by death. Luc. 2.25. & 23.51. They lived not contented with their present estate, but waited for a better; and as Elijah came out of the cave when the Lord came to him, so they were ready always to come out of the cave of their bodies to meet the Lord. 1. King. 19.11. And thus they stood in their door, who waited for the appearing of the Lord jesus Christ. 1. Cor. 1.7. that is, thus they waited, who waited for the day of their death wherein they might go to the Lord, and for the day of the Lords appearing, wherein he would come to them. last; this is the property of the sons that they wait for the adoption, that is, look for the fulfilling of it, in death, by their own full redemption. Rom. 8.23. The reasons. And that the faithful aught thus to wait and be prepared for death at all hours, may further be proved. First, they know not when they shall die, and, if they cease from attendance, the Master will come in a day when they think not. Math. 24.50. Therefore they should always look for that, which whether looked for or unexpected, will most certainly, (though stealingly) come. Secondly; Christ appeareth unto salvation only to those that look for him. Hebr. 9.28. that is, that so live, as, whether he come in the second watch, or in the third, he shall find them waiting in their door for Him, by continuance in well doing. But, do they look for him, who continually serve sin in their mortal bodies, and continually and ordinarily are holden in those cursed lusts of the world and flesh, wherein is nothing but death and hell? I speak of fornicators, covetous, drunkards, daily swearers, and other monstrous sinners, do they look for him? or, would they curse and swear, and riot on the Sabbath, and steal, and whore as they do, and drink so many healths till they have left no soundness in them, if they thought presenttly to die, and presently to come to their terrible account, & they may presently come unto it? Thirdly, we serve a prenticeship of attendance for our worldly freedom, and (to reason from the less to the greater) will we not attend seven years (perhaps we shall not wait seven days) to be free for ever? For by the portal of death the godly pass from bondage to liberty, from the land of Egypt to the land of righteousness, from the vale of tears to mansions of glory.  
An instruction to keep always in mind the day of our death, Use 1 that it prevent us not by carnal forgetfulness, or come upon us unlooked for, as jehu furiously came upon jehoram, 2. King. 9.23.24. be made with all speed to his chariot, thinking to fly, but the arrow that jehu shot, prevented him: So some thinking to fly from the flying arrow of death, by running to their accustomed refuges, as it were Charets of vain delays and hopes further to avoid it, have presently received into their bodies the fatal dart of death, and have presently died. That we may thus remember death, we must not be careless to spend our short time well, as they are whose comfort standeth rather in an uncertain delay of death then in any certainty of life eternal after death. Our care must be to live well, so shall we without our care, have good assurance to die well. If we continue and increase in goodness, we are well provided for death, and need not to fear the bitter effects of second death. Blessed is that Servant, whom the Master, when he cometh shall find so doing. Mat. 24.46. The Apostle Paul might well say, he was ready to be offered, to wit by that end of all the living, death, seeing he had fought a good fight in the battle of his life, finished a good course in the race of his pilgrimage, and kept faith in a good conscience. 2. Tim. 4 6. He considered his life, as a woman with child reckons her time as near as she can, because than she hopes for deliverance, the nearer the day of his last jubilee or last breath drew, the more his joy increased, being sure that (then) he should go out of prison. Levit. 25.41.54. Thus had he joy in death who had so well and long prepared himself to die.  
A charge (therefore) upon careless persons who, Use 2 as if they should say with the evil Servant, spoken of Math. 24.48. My Master doth differre his coming, fall into a deep sleep of false peace without all regard of awaking to righteousness. 1. Cor. 15.34. till death come to cut them off with sinners. Christ, speaking of the days of Noah, doth not say that the Men (then) were unmerciful, extortioners or idolaters, but that they are, they drank, they married till the flood came; that is, were first drowned in security, and (after) in water Luc. 17.26.27. Further, speaking in like manner of the days of Lot, he saith of the men of that time, that they ate, they drank, they bought, they sold, they planted, they built. verse 28. but were these things unlawful? No not in themselves, but in their manner of using them: for, they intended nothing else till God reigned fire and brimstone from Heaven upon them, and destroyed them: verse 29. That is, nothing could warn them till death came that gives no warning. And here our Saviour setteth down three sorts of men, the first followed their pleasures, only they ate, they drank. The second followed their profit only, they bought, they sold. The third (and worst of all) followed both their pleasure and profit: for, they builded for their pleasure, and planted for their profit. And do not some of these, or all of these lusts of the world hold careless Christians (if we may call such Christians) so in the love of earthly things at this day, that there is no remembrance of death in their ways. Do not worldlings, entering into a dream of an Heaven upon Earth, dote so upon things that perish with the use, that they never think of things eternal, whether life or death everlasting, till they must (no remedy) pass from this world to another? The foolish Virgins thought not of their oil till the Bridegroom came and there was no opening. Mat. 25.8.11.12. And foolish sinners so flatter themselves with a slumbering opinion of preparing (time ●inough) for death when they go on their last hour, that they will know nothing till the flood come. Mat. 24.39. nor look toward heaven till they be in hell. Luc. 16.23. nor have oil in their vessels and repentance in their hearts, with it to meet the bridegroom, Christ, till the gate of mercy and of all hope be shut. Math. 25.10. Mean while, what do they but follow the pride, covetousness, whoredom, drunkenness, and lusts of their own heart, not remembering joseph? But pray we (beloved) for a waking conscience, and let not this keeper of the house, in a heart past feeling, so drowse and sleep in us, that our house be broken, digged through and rifled before we have time, or will, to say Lord have mercy on us. So much for the attendance spoken of, the term or continuance followeth.  
All the days of mine appointed time, etc.] The time of jobs attendance or waiting on God for his help, is the whole term or act of his life, which he calleth, not years, but days. So he measureth his short time by the inch of days, rather than by the span of months, or long ell of years. Doctr. Which is to teach us, that the days of man are few, & his life short upon earth. And that it is so, experience, and that which we see in daily use doth show besides the word, which (for this) speaking of man's short time, useth to take the shortest division in nature to express it by; as that it is the life of yesterday; Ps. 90.4. A life which is gone as soon as it comes, verse 9 a life of few hours, as a watch in the night, vers. 4. the life of a thought, whereof there may be a thousand in an hour, vers. 9 a life of nothing, Psal. 39.5. that is, of no time, or of vanity, which is next to nothing. jacob in his time brought it to a short account, that is, from divers hundreds to an hundred and thirty; Gen. 47.9. But Moses, coming after him, gathereth it into a shorter sum or account, even to an account or count or total of threescore and ten, or of fourscore at the most, with labour and sorrow. Psal. 90.10. David measureth it with his short span: Psal. 39.5. and this excellent Saint compareth man, borne of a woman, ●o a flower that is soon cut down, and to a shadow that continueth not. job 14.2. Finally, our uncertain short life is in Scripture compared to a thought that is presently gone, Psal. 90.9. to a dream in the night that is forgotten in the morning, to a bubble upon the water, to a ship under sail, and to a weavers shuttle. So soon passeth our life and it is gone. The reasons. First, Iniquity now aboundeth, and more in these latter times, then in forme● ages: Math. 24.22.2. Tim. 3.1.2. which must needs provoke God to cut shorter these our days, than those better days wherein our fathers lived, who lived more simply and in fewer sins than we their children do at this day. Secondly, our time is short, that our short time might move us not to defer to do good as the manner is, seeing even the Devil himself is busy because his time is short. Ap●. 12.12 17. Thirdly, our life is as nothing, that God's Children might sooner be delivered from their burdens, and from those that burden them in this life, and that the wicked (the children of this world) might have a shorter time to keep in bondage and under the whip of malice those poor ones, who desire to sacrifice their life to God in a conscience of his service, and to walk in faith, before him. For if man's life might now extend to the years which were before the flood; when men lived six, seven, eight & nine hundred years; This cruel age, in which we live would too long torment, and too vilely deal with God's faithful ones, there being no hook of short time in the jaws of the wicked to keep them in fear; as now, when death is such a tyrant, and short life such a curb unto them, that they dare not, or cannot do as they would. And indeed, how can they do that in their forty and under their fourscore, which they might do and would be hold to do, being men of might, in their hundreds? Also, how could the poor Church, hold up the head and continue in good case, that should have so strong and long-lived enemies to encounter with?  
An admonition to run the way of God's commandments, Use 1 while he enlargeth our hearts, and not to put off our conversion in so short a life. He that hath a long journey to go in a short time, will make haste: and he, who remembreth that every day runneth away with his life, cannot sit still. But where men promise to themselves long life and much time, there they wax wanton and become secure: as Amos 6.3. & 2. Pet. 3.4. Therefore the Lord doth commend our life to us in this Scripture, and in other Scriptures, in a short abstract of days, and not in a volume of years, as in the book at large. So Christ saith to jerusalem, in this thy day. Luke 19.42. not granting a longer term than the term of one poor day unto her. Which was to teach her, and us in her, to think every day to be our last day. And therefore to do that this day, as in our time, which we are not sure to do the next day, as in a time that God hath taken to himself and from us, as being more properly his, than our day. A worthy Soldier warring long under Adrian the Emperor, after that long time returned to his house, and lived Christ's soldier. Where, and in which manner, after he had lived seven years, he yielded to death: and being ready to die, commanded that it should be written on his tomb: Here lieth Similis (for, that was his name) a man who was many years and lived but seven: counting that he lived no longer than he lived a Christian. How many war after the flesh under the Emperor of the air (not under Adrian,) who yet (I cannot say seven years) I would I could say that seven days or hours before their death, they did cast away these weapons of sin that it might be engraven upon their grave stone for their Epitaph, that seven days before their last day, or seven hours before their dying hour, they not only had a being, but a life in the world, and not only were, but lived? Such desire, not to remember but to forget their short time: nor to hear of their end, but to suppress it, because the remembrance of it will make them sparingly to offend, and the fear of it altar affections. And from hence it is, that he who hath peace in his days, and is besotted with the flumber of long life, being loath to leave his possession for an uncertainty, or to live & be where he cannot assure himself that he shall or can, either live or be as here he may, and doth; saith to death, as Ahab, to Eliah; Art thou here mine enemy? 1. King. 21.20. When (the preferment of it considered in the sweet peace of the righteous, and happy death of the Saints) he should rather say; Welcome my friend, or the welcome day of death, come near. Use 2  
A reproof (therefore) to those who put off the time of amendment to some long time hereafter not remembering their short time and few days here. Though here they be but Tenants at will in their Clayforme, whose foundation is in the dust, whose strength is a few bones tied together with sinews, as with small strings, whose life is in a little breath quickly stopped, and which (howsoever we patch and piece it, with helps of Art, and supplies of Nature for a time) will, they know not how soon, fall into the place of darkness, when the wind of death hath passed over it. Yet they think not of their enduring house, and house from heaven, or they so much delight in the momentany gourd of their short life (which yet hath her worm of speedy corruption) that they forget the days everlasting, and change that is to come. jon. 4.6. Of such we read: Chapter 21. of this book: Who, because thei● houses were peaceable to them without fear, their wealth came in unto them without fail, and they were great in their posterity: Therefore their hearts were all set in pleasure, and they rejoiced in their days and substance that was so great, not remembering their time, how short it was, till they suddenly went down to the grave. When the Disciples were in the Ship, and the Ship was in the mids of the Sea, tossed with winds, and covered with waves; they came to Christ & awoke him, saying; Master, save v●, we parish. Mat. 8.24.25. But they had Christ with them in the Ship. But some think not of Christ to awake him to their salvation (being strangers to God through the ignorance that is in them) till the ship of their body, tossed with the tempests of their last sickness, be ready to sink into death, and by many leaks and wear, begin to receive into their souls that dead sea that must needs drown them in perdition & destruction, before the Lord for ever. For, how many (thus) think of him, till they can think no longer? how many begin to live, that is, truly to live, till they be ready to die? and how many call to mind that Time of Times, till there be no more time, at least to them, & till that last time and hour of the day come unto them in the which they must come to the bar, to receive their doom and judgement? The reason of all this backwardness to a new life in the fear of God, is men's over-hungrie desire to follow those pleasures of sin, into which Satan putteth himself as he did into the Serpent, to beguile Heue. The subtle enemy knoweth with what bait to take a worldling to all forgetfulness of God, and of the judgement to come. And therefore as the hunter minding to take the Tiger's young one, is said to set up certain looking glasses in the Tiger's way, that is, in the way that she passeth to seek her straying brood, that finding in such glasses a perfect resemblance of herself, the same may cause her to leave the pursuit, and to lose her whelp: So this old huntsman Satan, observing what care man ought to have (which care but few men have) to save from hell and destruction his stray soul, doth set many goodly shows, or false glasses of pleasures (which seem, but are not) in the way of his Christian walk, that by holding his sight in these deere-prized delights, he may more willingly leave the care of that one thing which is necessary, the salvation of his soul. Therefore, that we may not be taken in this Hunter's snare, our short life should be often thought of: When we go to bed we should remember our grave, and when we rise in the morning, consider that we shall rise out of the grave of the earth at the last day. With this key of meditation we should open the day, and shut in the night: And what befalleth others in the dust of their bodies, we should think must come to us (we cannot tell how soon in our own dust & mortality. Here (therefore) as the third Captain sent from the King of Israel to Eliah, to bring him, and perceiving that the other two Captains with their fifties were devoured with fire from heaven, at the request of Eliah, grew wife by their experience, and therefore fell down and besought favour for himself and his fifty, 2. King. 1.13. So we, seeing or hearing of so many fifties, young and old, that in these late years of mortality have ended their lives in a fire of pestilence sent from the Lord, should make supplication day and night, not as that Captain to the man of God, but as true Christians to the man and God Christ jesus, that our lives & deaths may be precious in his eyes; and that we may not forget, that what is done to others may come to us. And if God have knocked by many infirmities, as by so many messengers, at the door of our frail bodies, we should not def●●re (than chief) to open to him by present repentance, lest he break in by incurable plagues, and make his way by our certain destruction, & death remediless.  
An apology or defence of those good Christians, Use 3 who considering the uncertainty and shortness of Man's time, redeem as much as may be of it into the band and to the glory of Him that made and is owner of all their days, in a care of his service. They know that Satan is a great gainer by the waste of time, and that (contrarily) they shall gain, and Satan be loser by a wise redeeming of their few days for good duties; and therefore they care not to buy time with any redemption temporal, so they may have store of it for the markets of godliness and thefeare of the Lord. This would be well observed: for, it showeth the reason why the godly have so great comfort in their short time, and the wicked no true comfort in their few evil days, and so much horror at the end of them, when they go from their house to grave. The godly have much pleasure in their short (though troublesome) life because they have bestowed it well, and because they are become, by such redemption of time, citizens, in title, of a city that cannot be shaken. And therefore though their time be short, their short time here is very comfortable unto them, seeing, as Noah's dou● upon the waters, they wait daily till God open the window of his heavenly Ark, to take them to rest from their labours. The wicked, who have spent their short time evil, must needs greatly fear at the end of their short time, seeing when they see death, they may doubt if it be peace, having never yet loved the God of peace: 2. King. 9.22. The righteous are in the world as the Israelites in Babylon, who being captives in this prison of life, care not how soon they be delivered, that they may sing the songs of the Lord in their own Land; Psal. 137.4. The wicked, like spiritual Babylonians, and as men at home in their own natural soil, desire no other life, and know no better, and therefore it exceedingly grieveth them so soon to departed from this, and so much against their wills. To the godly, by reason of good hours well employed, 
1. Cor. 15.  death is the last enemy: and to the wicked, by their profane life, the first: God's Children count nothing their own here, every day they gather Manna, and have but from hand to mouth, till the long Sabbath come, when they shall eat the fruits of the land of heaven. Therefore their loss is nothing when they have lost all here: only they lose misery and find salvation, and what loss is that? Surely such as they are glad of, and the sooner they make the change, the better for them. The world's children are here at home in their Mother's lap, here they have their pleasure. Luk. 16.25. and receive their portion, having great things for themselves, and to leave to their Babes when they are gone. Here they wasted time, the fairest and best part of it, upon their profits, and lusts, and little of it they bestowed, if any of it, well: and what marvel then if they cry out to come to their account for time so precious, so much abused? The godly, because their affection is to do good, and God doth so mercifully bless them that they constantly and hearty do it: therefore they are, and are reputed servants in Egypt, and strangers in the wilderness, being unhappy, to wit in the opinion of worldly men, till they come into their happy land, and receive those mansions which are prepared for them. The wicked, because they serve sin in their members and short time, are happy till they die, being (for that) Lords in Egypt and Citizens here. Here in pleasures, after death, in torments. Here Lords of the earth, & hereafter brands of hell. No marvel (then) if short life trouble the wicked, as it comforteth the godly. That which is added by job, to his time of attendance, followeth.  
All] job saith that he would wait all his days, because he knew not the day nor hour when God would command his appearance by death, and send him to his dust. As if he should have said: Of my departure hence, I know not the day nor hour, or I know not when I shall die, 
1. Pet. 1.17.  and therefore every day shall be as my dying day, and I will live in continual expectation of that which will come, I know not how soon. Doctr. This is the meaning. And the point taught is: though there be nothing more certain than death, yet nothing is more uncertain to us then the hour in which we shall die. For this cause, the day of the general, as likewise the day of our particular judgement, in death, is said to come suddenly upon worldlings, as the snare upon the bird, which cometh when it is not looked for. Luke 21.35. And Matthew, to show how little we know the coming of it till it come, compareth it to a Master from home, who returneth to his house in a day that the servants look not for him, and in an hour that they are not ware of: Mat. 24.50. And in the 43. verse of the same Chapter, he compareth it to a thief in the night. For, as a thief giveth no warning, so no more doth stealing death. He that keepeth the house, knoweth not when the thief will come; and he that looketh for death knoweth not when he shall die 1. Thes. 5.2. The reasons. If we knew the day of our death, we would put off all till the coming of that day. Secondly, as it is the glory of a King to know some things that no man else can know: so it is a part of God's glory to hide from men and Angels, the particular hours of man's death, and this world's doom, which he hath closed up with the seal of secrecy, and put in his own power. Now, God will give no part of his glory to 〈◊〉. Thirdly, if we knew the hour or certain time of our death, it would give us too great boldness to wallow in sin, till that time or hour came. The whorish woman, because she knew the rust time when her husband would return, who went into a far country, did by such a certain knowledge of the appointed time of his coming back, the more liberally pour out her soul to vice & wantonness. Prou. 7.20. Therefore it is counsel to us, when we shall die, that all the days of our appointed time we may wait for this day, and in all our time, look for this last time.  
To make good use of this point; Use we must account of every present day as the day of our death; so live now as if we were now dying, & do those good duties every day that we would be found doing at our last hour of the day. Death doth come suddenly to many, so it may to us; and some, who have promised to themselves many years, and long life, have not had a minute of warning given them to call for mercy. The houses of their bodies were presently digged thorough, when they judged their time endless: and when they thought to have run a long race of scores, 
job. 21.23.24.25  their graves have met them in their setting out, and they have ended their act before they had played one full part on their stage. The consideration hereof should make us careful to do good while we have time, seeing we are so unsure of it. Gal. 6.10. The time of making peace with our Adversary is while we are in the way. Math. 5.25. And because we know not the day, we should watch by doing good, every day, sitting with Abraham in our Tent door. Gen. 18.1. And watching death, that watcheth us. One light before doth more good than many carried after: So one forethought, is better than twenty after wits. Death looketh for us every where: therefore (as one saith) we should every where look for him: Luke 12.35.36. But further, to incite us to this Christian watch, let us remember that where the tree falleth there it lieth, in the East of life, or West of second death, where the Sun of peace setteth upon reprobates for ever: Eccles. 11.3. As the last day of our life leaveth us, so shall that last day, the day of Christ's coming, 
August.  find us. How good were it (therefore) before we run into desperate arrierages, to cast our bills of account: the rather, because we shall be warned out of our office we know not how soon: Luke 16.2 Some Emperors among the Heathen were wont (as books say) to be crowned over the sepulchres and graves of dead men, to teach them by the certain, but unknown end of their short life, to use their great rooms, as men that must one day be as they then were, whose graves they trod upon. The old Saints, who lived in a continual meditation of their short and uncertain time, were wont always (like wise Merchants) to think of their return homeward: And therefore took up their treasure by bills of payment, not where they were, but where they would be, and meant to make their long abode, that is, meant to be for ever. And the Philosophers (who saw not beyond the clouds of human reason) when they perceived how much men did decline by course of years and wastes of time, were wont to say: that the life of a wise man, was nothing but a continual meditation of death. And were it no more but that it is enacted as by an everlasting Parliament, that all must once die: Heb. 9.27. This were enough to cast a cloud, yea a whole dark sky, over the fairest day we see here and pass in our fairest pleasures. But when we shall consider that after death cometh the judgement, it must needs move us to turn our laughter into mourning, and to think how to live and die well in so short and certain, but uncertain time of our expectation of such a day, a day of such dread and tertour to careless livers, a black, hideous, and dismal day. But careless persons, like those officers in the King's house who (having their allowance of lights) consume them in wantonness, and go to bed in the dark, do consume on their lusts those good graces (as it were lights, which they have received for salvation, from the father of lights: jam. 4.3. which is cause, that when their bodies must go to their bed of death, they go to it in utter darkness, where is weeping and gnashing of teeth. So far for the time which is called (largely) days, that which is limited, called the appointed time, followeth.  
Of mine appointed time, etc.] By appointed time, job here meaneth, his bounded life, which can no more be extended beyond the appointed time, than the Sea can pass her bounds. Ps. 104.9. Doctr. From whence this doctrine may be gathered, that we live by God's decree, not at our own pleasure. So Paul told the men of Athens; for, having taxed their superstition, who would bond the boundless presence of God to a temple made with hands, and to Idols the work of men's hands: he she wecht, hat the Almighty Maker of this Worlds-masse, is not to be straightened, who hath shut in with the straits of time, foresee by himself, all men and creatures, having assigned their times, and the bounds of their habitation. Act. 17.26. And in this Book of job, it is moved by a question, but taken for granted, that there is an appointed time to man upon Earth. job 7.1. or a set time of man's warfare here: that is, he is a Soldier, and his life militant: but how long and for how short a time, he shall be, and continue in this field of his body under corruption, fight against the strangelusts that are in the world, it is ordered by him who hath summed up all the number of his days, and measured his short time with a decree or Law which he cannot pass: after, it is said that God hath set Man's days, and numbered his months, and limited his time: that is, that he hath set bounds to all the moments of his life here. job 14.5. By which it is plain that the maker of man hath in his hand the whole number of man's time, such as it hath pleased himself to add to the Months and years that he hath given him in this vale of misery. The reasons. First, if God had not numbered the days of man upon earth, they who love the world would never leave it, nor they who suffer in it (without special grace) wait till God should work their deliverance from it. They who live in pleasure would never resolve to die, and they would presently seek their own death, and find it who live in pain. Secondly, as we are not borne at our own pleasure, so it is reason we should live and die at his pleasure, who hath form us in the womb. Thirdly, God taketh small matters into his hands to order them: Mat. 29.30. and shall we think that he hath not taken to himself the great matter of life and death to dispose of it?  
A confutation of those who think that man can either shorten his own life, Use 1 or draw it beyond the Lords score, to make it longer. Indeed, man may, by offering violence to himself, become an unnatural instrument of the Lords justice to cut of those days that God hath finished: but no man can later, or sooner die than the Lord of death and time hath set his end. Quest. But hath not the Magistrate power over the life of a Malefactor? and is it not in his hand to give him his life, or to take it from him when his sin hath given him into the power of the Law and of the Magistrate unto death? Answ. In this case, the Magistrate hath no power, but what is given him: as when either the spite of time, or sin of Man, shall accomplish what God hath purposed. joh. 19.11. So Christ told Pilate; who because he had the sovereignty of judgement, thought he had (also) the sovereignty of life: verse 10. But he had no power, but what the decree of God and determined moment of man's salvation had then given unto him. If then the Magistrate save a man who is judged to die, it is secretly to fulfil God's time concerning him which is not yet come; or if he cut him of, it is because the time appointed to him by God is first come, and he is God's Minister to do what God hath purposed to be done.  
An instruction, Use teaching us patience and contentment when any of our friends shall be taken from us: for, God hath taken them from us, their time was come, which, as we cannot prevent, so we may not envy: 2. Sam. 12.20.21. etc. So for our own death, we must willingly bear it, seeing that God hath appointed that we shall once die, and that once must once come. Hebr. 9.27. It is (I confess) natural to all to be loath to lay down this tabernacle: but our obedience to the will of God must correct nature in so direct an opposition to his decree that hath made us we must call to our remembrance, not what we could wish, but God hath purposed, reasoning, every man apart, and privately in his heart thus: I must needs die because it is God's ordinance, and I will willingly die that I may show my obedience to his will. I must needs die to put of corruption, and I will willingly die that I may see God. Or, I must needs die, 
Look deering's 11. Lecture on the Epistle to the Hebrues.  that sin may have his pay (the wages of sin is death. Rom. 6.23.) and I will willingly die that sin may be no longer, and death may lose his sting and power. So much for the mid-times of that natural life in which job became attendant, and did wait for a better life, the period of time which he expected, followeth.  
Till my change were come.] Here job showeth how long he would wait, by hope, in his afflicted estate● even till that period of time should come (which he calleth the time of change) when he should finish the days of his warfare on Earth, and receive the Crown of his sufferings in glory. And here, by the day of change, he meaneth the day of death, which is (therefore) called a change: because it is the remove of the faithful from labour to rest in their bodies, and from an Earthly to an Heavenly life in their souls, which are taken up to God. somewhere it is called the losing (as of a Prisoner) from the Prison and fetters of the flesh, that he may be with Christ: Philip. 1.23. Also, the godly in their blessed death are (for this) said to be taken away. Esa. 57.1. In their bodies from their house to grave, from fear to security, from sense of pain to ease, and from their bodies of labour to their beds of rest: in their souls, from an house of clay to an house not made with hands, from Men to Angels, from Earth to Heaven, from prison to liberty, from mortality to immortal, and from death to live. And we read of the gathering of the righteous (as of things scattered and straying from home) to their people & fathers. Gen. 25 8. judg. 2.10. Thus we have heard why job and other scriptures call the death of the godly a change.  
From whence the doctrine is, Doctr. That there is nothing in the good man's death, but what is profitable and excellent. In the third to the Philippians, vers. 21. the Apostle calleth this alteration by death, not the loss of our body, but the change of our vile body, that it may be fashioned like to the glorious body of Christ. And is there any thing in this but what is excellent, and worthy (if any thing be worthy) our travel & best pains here? john, speaking of the Saints glorified, saith; All tears shall be wiped from their eyes: Apoc. 21.4. His meaning is, that as soon as death shall let them out of the world, they shall have no more sorrow: that is, sorrow that causeth tears. And the same john saith: Blessed are the dead that die in the Lord: Apo. 14.13. that is, they who having lived righteously, die well in him, are in the hand, & by the help of death, lead presently to blessedness. The Saints militant, did always with the eyes of faith, in the Gospel, behold this great honour and preferment by death, in the happy ends of the righteous, and therefore sighed, desiring their house from Heaven. 2. Cor. 5.2. for, they knew, that, if it were an honour to be removed from a base cote to a Prince's court; it could not but be a double, that is, singular honour to be translated from the Coats of the Earth to the Court of Heaven. Therefore they sighed, that is, could not be merry, till that change should come. Paul saith that to be loosed, to wit, from the bonds of his corruptible body, was best of all. Philip. 1, 23. which he would not have said, if any preferment had been better than that by death, which is from baseness into the glorious liberty of the sons of God The reasons. And (further) that there is so much good in the godly man's death (which is his change) may be and is evident. First by the things to which that their happy and blessed change by death is compared, as, to a haven that (after they have passed the troublesome waves of the sea of this world) carrieth them to their own key or back in the which they ride safely to their journeys end, after which they come home to their own house, being strangers here. 1. Pet. 2.11. to the medicine that cureth most perfectly the sickness of life, to the messenger that biddeth them to the marriage dinner of their great King. Mat. 22.2.3. to their return from banishment, into their own country and natural land; to their deliverance from the jail of sorrow, where, they are taken (with joseph) out of prison to be set with Princes, to the laying down of their tabernacle, and to the putting on of their house from Heaven; to a deliverance, like that out of Egypt, from the bondage of corruption to the liberty of saints; from a land of darkness to a land where the sun never goeth down: and from a land of destruction to the land of the living. Now, what is there in all these, that is not perfectly good and desirable? Secondly, death abolisheth in the faithful departed, all power of sinning and sting of sin. Thirdly, the body feeleth no more pain, nor shall ever again be sensible, but of that which is excellently good: desirable, and comfortable: and for the soul, it shall presently be glorified. Luc. 16.22. Fourthly, death is but the door of the soul out of an earthly dungeon (such as the body is, that must be destroyed before the worms) into an heavenly kingdom, or passage from death to life, from a short death to a long life. Lastly, God executeth his judgements upon the damned, and purgeth his Church by death.  
An instruction to correct all unreasonable and faithless weeping for our godly friends and brethren departed in the faith of Christ. Use 1 The Apostle to the Thessalonians exhorteth Christians, if they sorrow for such, not to sorrow for them as men that have no hope. 1. Thes. 4.13. When Hester was taken from Mardochay (who had brought her up as his own daughter) to be married to King Assuerus, and to receive the crown of Queen in the kingdom, did he either bewail or envy that her great preferment? the faithful are taken from sorrowfullmen to be espoused to Christ, and to receive the crown of glory: and shall they, that live, by such unmeasurable sorrow and taking on, as is too commonly used at the graves of their friends, unwish to them, in a sort so great happiness? Will a father be sorry or can he without imputation of envy repine, that his son or daughter is (with joseph) taken out of prison to be set with Princes? when thou givest forth thy child to nurse, and she hath kept it long enough; should she, because thou takest it home again; complain? thou wilt say, she hath no reason for it; Then what reason hath any father to murmur against the owner of the child he taketh, for taking of his own? Parents that so lose their children (if they may be called lost that are so found) are but nurses to them, in their absence from their own father's house, to nurse them with the milk of the Gospel, and religiously to nurture them for the Lord, who by death sends for them home to himself, when he seethe time: and when he so doth, have they cause to complain of wrong? father, mother, son, wife, husband, brother, are but lent goods, which we must restore when the creditor, and he that owneth them, calleth for them. And shall we count ourselves spoiled or undone, because they are required? If one should lend us a thing of price or thing that is costly, would we (for a recompense of the use of it) upbraid the owner because he sendeth for it? or, if we should, might not he, who was the lender, justly say: is this my thanks? and shall I be recompensed with so great impatiency for my so great good will? So if God should lend us ten dear children, as he did to job, and we should be made to part with them all in one day, would it become us with rough words to receive that supposed loss? or would we complain of wrong, where none is offered? and where our good is sought and our children's gain, be unthankful? if we should, may not the Lord of them and of us, justly tax our unthankfulness and complain of wrong? May he not say: did job, my servant so, from whom I took ten children in one day, and, in a few days, all the honour and substance that he had? did he not rather confess my unquestionable right in such movables, and say; the Lord giveth, the Lord taketh away, blessed be the name of the Lord. job 1.21. If a great Lord should call us and our child, promising to both much honour and great wealth, would we weep and take on, because our child is gone before, and we, ourselves, must shortly follow after? would we not rather, with much joy, so order our journey and affairs, that we (also) might (with as great dispatch as might be) receive such preferment as (we know) our child hath entered on already? And why are we unquiet, seeing the Lord of Heaven and earth hath called our child from a base condition to nobleness, to bestow honours upon him and riches that shall not fail, promising the like to us by the way of death? should we not rather so dispose our occasions and life, that we may joyfully follow him whom we have not lost but sent before? But you will say, my child was young and died in his flowers? well, be it so, yet they who die young, so they die well, are old enough to go to God: beside, did not jeroboams child in whom were found good things, die young. 1. King. 14.13. And did not josiah die old, whom the Lord, in a battle at Megiddo, took from the filthy will of judah to plant him, before himself in the garden of his own presence, in glory. 2. King. 24.29. Neither can they be said to die young, whose perfection is grown to a blessed ripeness before the Lord. But young, or old, if you have rejoiced in your child, as in the Lord's interest, you will not think it much, and why should you, that the Lord should have his own? or, will you (with Phurao) offer to hold in the prison of life (as in Egypt) any servant of his, whom he shall send for by death, his last messenger, and that a● supper time when all things are ready? Luc. 14.17. While he lived, God gave him to you, as a pledge of his favour; now that he is taken away, you must freely resign him as a pledge of your obedience. But you will say, He was my only child. Indeed the death of an only child is very grievous to the Parents. Zechar. 12.10. Am. 8.10. yet Abraham was ready to have sacrificed his only son Isaac at God's commandment: Gen. 22.3.10. and God gave his only son (Christ) to death for our sal●ation. joh. 3.16. wherefore, as Elkanah said to Annah, so, and much more may the Lord say to us: am not I better to you then ten sons? 1. Sam. 1.8. or, are not our ten sons, and all the children of the womb, his gift? Ps. 127.3. Then, though he be your only child and all you have, whom God thus, by death, taketh from you, there is no cause of grief or of complaint, seeing the Lord hath but his own when he hath taken him, and seeing (also) that he taketh him, and you give him, but as your pledge and earnest to bind unto you the right of that inheritance that you look for; or as your Feof-fee of trust, gone before, to take the possession for you.  
A reproof to those, Use 2 who can see nothing in the death of their friends or in their own deaths, but what is dreadful beyond measure, and (simply) the end of man. Such conceive death, not as he is to the righteous, and as Christ hath made him to be by his glorious death, but as fools judge of him, who behold him, through false spectacles, as he is in his own uncorrected nature, considered out of Christ, that is, ugly, terrible, and hideous. So did they behold him in Amos, who put the evil day of his coming (that which they judged to be evil, and the godly judge to be happy, no day happier) as far from them, as they could by carnal delicacy and wantonness. Amos 6.3. So did Belshazzar look upon him, whose heart would not serve him to read the hand-writing of his own end so near. Dan. 5.5.6.30. And Nabal had no heart to die: who, when he must needs die, died as a stone: that is, died blockishly, and so faintly, that he was as good as slain, before death slew him. 1. Sam. 25.37.38. He had no comfort in death, which he could not see one that was as righteous, but as churlish and profane. And no marvel: for, this Adversary, death armed as Goliath, and vaunting as that proud Giant of Gath, cometh stalking toward such in fearful manner, infulting over weak dust, and daring the world to give him a man to fight with. Therefore, at the sight of him, the whole host of worldlings bewray great fear, turning their backs, and going backward as men ready to sink into the earth, with abated courages and looks cast down, stained with the colours of fear & death, trembling like leaves in a storm, and stricken with the palsy of a sudden and violent shaking through all the body. 1, Sam. 17.10.11. But the true Christian armed (as David) with trust in God, and expectation of victory by the death of Christ, who by death, overcame death, as David cut off the head of Goliath, with his own sword: dares and doth boldly encounter with this huge Philistian, death (supposed invincible and seeming great) but neither with sword nor spear, but in the name of the God of the host of Israel, by whose might only he woundeth, and striketh him to the earth, trampling upon him in the return of his soul to the place out of which it first came, and singing over him this joyful and triumphant song of victory: O death, where is thy sting? 1. Cor. 15.55. He hath Steuens eyes to look into heaven: and therefore cannot but have the tongue of the Saints who say: Come Lord jesus, come quickly. Apo● 22. 2●● For the joy that is set before him, he (with his good Saviour,) endureth the cross of death, and despiseth the shame of corruption, to which the dust of his body must be turned. Heb. 12.2.  
Ob. Quest. But you will say, Is not death to be feared, that worketh so fearfully, being (also) enemy to nature, and the wages of sin? Rom. 6.23.  
Ans. Answ. Indeed, death is dreadful out of Christ, and in itself; and we have reason to fear it, as it is an effect of sin: for so, God setteth his angry countenance in it, and so, 
Aristotle.  it is simply fearful and evil. Which made an heathen man to say, that of all terrible things, death was most terrible. He saw in the dark, that death had much evil in it, and that it was properly evil, and but accidentally good; but he could not see through the dark cloud that which made it so evil. Therefore evil it is (I confess) and fearful. And to this we have a greater witness than the witness of man. For, the Apostle saith, the sting of death is sin. 1. Cor. 15.56. Now, so far as it hath a sting, and is in it strength, it is to be feared. The reason is: so it is properly death, and death in kind: But we speak not of death, considered out of Christ, or considered in itself, but of death altered by the death of Christ, and which by such a change, is made our passage from death to life; for so, it is no dreadful thing, but a thing desirable: and so the sting is taken from it, which is of force, and carrieth an edge of second death against all the workers of iniquity, who dying out of Christ, die miserably, hellishly, and with horrible fear. By Christ the door, death is made a door out of spiritual death into spiritual life, out of unhappiness and pains mortal, into all happiness, and joys eternal. Further, they who are set in Christ (in whom they live, to whose glory, they desire to live and die) seeing they behold death, not with carnal eyes, but with the eyes of faith in the Gospel, do (as hath been said) get heart and rejoice against death, in their good consciences, and all the terror of it: and so to them it is a disarmed enemy, or enemy of no power and hurt. For how can that Scorpion hurt, that hath no sting? Or why should that enemy be feared, that hath neither hand to strike, nor weapon to kill? Such a Scorpion is death, when we take sin from it: and death is such an enemy, when once we have set it down by reformation of life. Contrarily, natural men fear death exceedingly, death that bringeth so much good to the righteous, and taketh so much evil from the Saints, because death in them, is not joined with a godly and well reformed life. They have not done the good for which they came into the world: and therefore they fear to di●. They apprehend death as a strong enemy, finding in it (through their continual wickedness) no likelihood of salvation, nor sign of peace, and therefore desire not to be dissolved, but fear to be dissolved, nor think death to be a change, but a plague. Or, they have all their pleasure and peace in their days here, nor caring for the days of heaven, nor fearing the long night of hell. Here, they are well, and they know not where is better. Therefore, not hoping for a better life, no marvel if they leave this against their will. Death to such is the beginning of eternal death, and no port-way to Christ, but a portall-doore to destruction. Let us therefore so live, that we may not fear death, and so learn to die, that we may live ever, not with Devils in torments, but with God in his kingdom. That we may so do: we must remember how it was said, that death (as it is an effect of the fall) hath a sting, which sting of death is sin. This sting we must pull from it, by taking sin from it in our daily repentance, and daily turning to God by newness of life. He that hath an enemy will do what he can to weaken him, and if he be fearful, because he is well armed, he will do what lieth in him, to disarm him, that he may not fear him. This enemy is death, the last that shall be destroyed. Let us therefore do all we can, by putting off sin, and putting on righteousness, to bring down his strength; and by taking away from our hearts, and the conversation of our lives, the sin and sting of drunkenness, whoredom, blasphemy, pride, lying, and other abominable lusts; let us put no weapon of malice or edge into death's hands to fear us with, when we should leave this world with comfort, and go to God in peace. So shall we neither fear death, nor feel the gripes of second death.  
Object. But the godly have feared death: else, why did Eliah fly from it in the persecution of jezabel? 1. Kin. 19.3. and Christ teach his, to decline it in the persecutions of men? Math. 10.23. and Christ himself pray against the bitter cup of it in in his agony, and before his apprehension? Mat. 26.39.  
Ans. I answer briefly. These Saints did not, nor were to fly from death, as it is the end of life, and blessed end of a good life, but used the meants of flight (only) to prevent violent and hasty death, till the hour appointed should come that they were to give their spirit in peace, into the hands of him that made it. And because such untimely death was enemy to the good they had to do, and course they were to finish; therefore they went aside by flying, for some time, and till the time of their departure came, that they might do the good, to which they were appointed, and finish the course for which they were sent. But where it is alleged that Christ himself prayed against the cup of death. I answer, two ways. And first that he prayed, without sin, and without having sin, against it: seeing that in that his supplication of tears, and much fear, he submitted always to his father's will: and seeing also death was not to him, as it is to us. For, to us the sting of it is conquered, and the force broken; but to him it was in full power: He felt the sting of it, and wrestled with the force of it in soul and body. Secondly, I say that it was not merely a bodily death (though unsubdued, save where himself subdued it) that he trembled at, but by the burden of our sins, which he was to undergo, in which he beheld the whole. There he saw his father's countenance turned against him, and there knew that he must bear his wrath, because he bore our sins. Besides, Christ feared death, being clothed with our flesh, to show that he took our infirmities, and bore our sorrows, and was perfect man. And so death in some case may be feared, and at some time prayed against, but ever under the correction of Gods will. Esay 38.2.3. For the rod of death turned into a Serpent, made Moses to fear, Exo. 4.3. and the best have moderately declined, and shrunk at the stroke of death when it came in some tempest. And who doth not dread all God's terrors, whereof death is one? And fear that which is the punishment of sin and curse of sinners? And decline that which is the destruction of human Nature? and shrink at that which hath made the strongest, the wisest, the richest, the greatest to fall down flat before it? Therefore the fear of death, thus reproved, is not the natural fear of it, which is in all, but the servile fear of it, proper to evil doers, and common to those who can have no hope in death, because they never cared to live, till they were compelled to die. And now that we have heard what fear of death it is, that God's children must not be stained with; as namely, that which is servile and cowardly, we will show (and that briefly) why such fear of death should fall upon none of God's servants, who in so great peace, leave this world, and for so precious a crown of glory. For, if we have no better resemblance of death, then when we sleep, nor better rest, then at that time: why should it be counted so hideous a thing, when the body is toiled and much spent with labour, to send it to the sweet and deep sleep of death, or to lay it in the quiet bed of the earth, where no sounds or fear can disease it? And if to God's Children, death be not only a departing from pain and euril, but an access to all good, nor the end of life, but the end of death, and beginning of life eternal: can God's children think it any disadvantage to exchange the sense of pain, for the fruition of that which is perfectly pleasing and good? Or, to change death for life? Or, to pass from a weary pilgrimage to their desired homes, where they shall not only never feel misery, but be ever happy and blessed, with the full sight of that, the glimpse whereof shining upon the face of our Saviour, in his transfiguration, made Peter to say: Master, it is good to be here? Math. 17.4. Solomon saith: Better is the day of death, than the day in which we were borne. Eccles. 7.3. And why better? except because when we are borne, we come into misery, & when we die, we go out, our death, being changed by the death of Christ, and made unto us, not a death as the Law maketh it, but our path and midway between this life and the other which is eternal; or our door and little wicket out of this world into that world and kingdom, which is prepared for the Saints, inhabited of the Angels, and receiveth honour from God, who is the light and temple of that Cirie? Lastly, death hath lost his sting, his hell, his victory (I speak in regard of the righteous) that which remaineth (if we live in the spirit, and die in the Lord) is profitable for us. For, it shall bring an end of all our labours, and give us up into the hands of jesus Christ. Now what fear is in all this? Let them fear (therefore) who have (given unto them) a spirit of bondage and of fear, in which they tremble at their own estate, and which maketh them to carry in their breast tormenting furies that hold them day and night, in the fear of endless death: Let them fear who rest in sin, live in error and ignorance, follow the lusts of the world, and walk in all the ways of death; but let not them fear, who are at a covenant with themselves, to have no pleasure in such fond courses, and direct ways of death, but to have their pleasure, (only) in the word of God, to understand it, and in the mystery of Christ to be lightened with it; who hate sin, that they may have hope, and walk in righteousness, that they may walk with Christ. Let not such fear: for the power of death & Satan is broken before such, and such may have boldness, when they go out of the world, that they shall go to God.  
A comfort (therefore) to the faithful, Use 3 who have born the brunt of life: for such may be comforted in death, as a Soldier, who hath endured the skirmishes and scars of war, is glad and may have joy, that the enemy is spent, and the war ended; where others, because they have spent no time, or so little in the Lord's service, and given so few strokes (if any) in the cause of his truth and glory, may fear at the approach of death, and justly complain of that day, as of a day of death indeed, and that eternal. In the eleventh Chapter to the Hebrews, the Apostle showeth what great troubles the servants of God endured, and how joyful they were, as at a royal feast, in all those troubles and sufferings for Christ, that they might enter upon the comfortable death of the righteous. They were so far from fearing death, as worldlings fear it, that they ran gladly to it, in their hope of the resurrection, and rejoiced in the welcome day of death, as in a day of the greatest good that could befall them. The reasons were; they knew with Samson, that they should slay more at their death, than they slew in their life: judg. 16.30. As first, that they should slay their last enemy by death, which is not slain but by dying. And secondly, that they should kill the spawn of all enmity, sin's sin, which bred death, 
〈◊〉 4.7.  and the miseries of eternal death. Which death in the Saints, bred by sin, as the worm in the flower, killeth the corrupt flower that bred it, that is, that sin that caused death. And this made 
c I doubt not but the Prophet here sinned by impatiency: but his hope was in death.  Eliah to desire death, not life, and rather to die, then to live, saying; It is enough: 1. King. 19.4 It made David to lay up his flesh in hope: Psal. 16.9. It made Paul to say, I am ready not to be bound only, but to die at jerusalem for the name of the Lord jesus: Act. 21.13. And as Simeon said, Lord, now lettest thou thy servant departed in peace: Luke 2.29. So the godly have such comfort in death, that they say with old Simeon, and all Saints: Come, Lord jesus, come quickly: Apo. 22.20. apprehending death, as their only way to Christ, and guide to happiness, and applauding death as jacob applauded the Chariots that joseph his son sent for the bringing of him out of a land of misery, into a land of plenty and fullness, where he should have food enough, the best in the land: Gen. 45.27.48. The hope of job, and expectation of the Saints is, that they shall see God, and come to Christ by death presently in their souls, and in their bodies at the last day, when all the bones in Golgotha shall rise at that voice that shall say, return ye sons of Adam. Psal. 90.3. For though death shall swallow them up, as the Whale did jonah, and shall bind them as the Philistims did Samson, and the shroud did Lazarus, hand and foot; joh. 11.44. yet the Whale of the earth shall not hold them, nor the snares of death and shroud of darkness prevail against them, when God shall speak, by his last trumpet, to the graves of the earth, and they shall cast out all the Lords jonahs'. jon. 2.10. The bands of death shall fall asunder, as corruption and rottenness in that day, in which Christ shall command the holds of darkness to deliver his Saints, saying, lose them and let them go. joh. 11.44. This (then) being all that the righteous shall lose by their gainful death: For they shall lose a short miserable life, and receive a long ever blessed life in glory; what loss can there be in death, and what greater advantage than by dying? This the godly know, and therefore rejoice in death, as they that find great spoils. They find that their body, such as it is now in the estate of corruption, is an image of gold, which is disfigured, that it can be brought to no shape, till the owner melt and refound it to a new similitude: Even so, the body that at first, was beautiful, having such a grace and majesty set in the face of it, that (after a sort and outwardly) it resembled the Creator's image, fairer than any of Gold, they find so to be trodden in the mire, and so misshapen by sin, that it can never receive the beauty and condition of the first work, till it be dissolved and new-moulded, by the hand of GOD at the resurrection of all bodies: and therefore they desire death, as the first necessary and blessed workhouse of this their repair from deformity to fashion, and from corruptible to eternal. So death was Saint Paul's advantage: and how can it be our loss, if we make Saint Paul's end? If we had no hope after death, we might fear indeed. But GOD having made their first Adam a living soul, not a dying soul, and all the sons of the second, glorious souls, not reprobate spirits: Why should we dread or fear to receive our crown and glory? Or, why should we be unwilling, with a joyful shout, to salute our port and haven, after so many tiring storms as we have endured upon the raging sea of this world? And why be sorry that we are going to our house of peace, and home of long life, which is at the right hand of God, where is fullness of joy, and pleasures for evermore? Psal. 16.11. Doth any man fear to fall a sleep at night, that hath laboured hard all day? What is the death of the faithful, but their sleep of refreshing after the toils of their life, when the night is come in which no man can work? joh. 9.4 To this blessed sleep of peace, the Lord for his mercy's sake, lay every one of us, whom he hath purposed to take to rest from labour, in his time appointed.  
Amen.  
The end of the second Sermon.   

THE THIRD SERMON.  ESA. Chap. 57 Vers. 2 
He shall enter into peace, and they shall rest in their beds; every one that walketh before him, or, that walketh in his righteousness.  
THis scripture is a scripture of much comfort bringing 
a Gen. 8.11.  an olive leaf of peace in the mouth of it to the righteous that perish, and to merciful men that are shut up with the flood of death in the Ark of their graves, that they might not see the evil, the great evil to come, when they should see their enemies in the habitation of the Lord, and juda, with her King and inhabitants, lead in Chains of bondage to Babylon. The words (particularly) and those of the five verses immediately before (four of them in the former Chapter, the fift and sixth at the beginning of this) contain two things: as a complaint and comfort. The complaint, which is joined with a threatening, concerneth the ungodly that lived in their sins, the comfort pertaineth, to those that should be taken away in peace, walking before the Lord, that is, in paths of righteousness before him. In the complaint, the Prophet speaketh of a lamentable and very universal destruction or plague that the Lord was preparing to send shortly upon that wicked Rebel judah, which was come to such a brim of sin and senseless wickedness; and that is, he would call for the wild beasts of the field and forest of Babel, (meaning those Gentiles and Nebuchadnezar, their King) to devour them, and to execute the Lords judgements upon them, eating their flesh and invading their land. Therefore, where, in a figurative speech, at the 9 verse of the former chapter, he calleth the beasts together, as to some royal feast: he meaneth to forewarn the people of some grievous judgement, prepared for them, and coming toward them, even a judgement of desolation and slavery intended against them by the King of Babel and his great host. The like we read, jer. 9.22. & Ezech 39.18.19. And because it might appear that the Lords judgements are ever righteous, (as he himself is most righteous and holy) in the three verses that follow, he speaketh of one main cause that moved the just God to send so great a storm of affliction and death, in the captivity then threatened: and that was, their watchmen who should have told them of their sins, and given them warning, with the Lords trumpet at their mouth, of a plague so near, neither kept watch nor gave warning: but lived delicately and fed without fear, being also covetous and greedy dogs that could never have enough. And indeed, when a kingdom is overrun by such, in the form and calling of Teachers, it is a blazing-starre to that people and kingdom of some alteration at hand. For, if the Sun be set upon the Mountains, what show can it make in the valleys? or, if the blind lead the blind, must not both of them by the darkness that is in them of sin and ignorance, fall into the ditch of the condemnation of the Lord. Mat. 15.14. But, all the fault (though the greatest) was not in those dumb and greedy Dogs, the not teaching and ill ruling Ministers of that time; the people themselves had their sin also (spoken of in the first verse of this Chapter) and that was a careless regard of the deaths of the righteous, beside their festrednesse, and more than stand, in sin and wickedness wherein they continued and went on carnally, not feeling any stroke of God's hand in that judgement, which he begun at his own house, by taking away, suddenly his best men. And now, if this complaint may be urged against us and our coldness in a like case, at this day, as it was against them, and if it shall make us no wiser to God, nor more careful of our last end, than it could them; let us prepare ourselves to a like justly deserved misery, and to pledge these in the cup in which they have drunk before us, or begun unto us, to destruction. Thus far the complaint. The comfort intended only to those who should walk before God in their goodness, fidelity, and truth, (for such should be sure upon the remove of their souls, in soul to enter possession of an everlasting and present peace, and in body to rest most sweetly in the common bed and house of the earth till the last great day) hath two things to be considered in it: as a promise made, and the persons to whom the promise is made. The promise is in two things: peace to the soul, and rest to the body, so soon as the soul goeth out of the body. The persons to whom this promise is made, are just men and merciful men that walk before the Lord, that is, that do his commandments that they may live. Luc. 10.28. and keep his sayings that their part may be in the tree of life. Apoc. 22.14. The text may be resolved thus: (as a learned man resolveth it:) He, that is, the righteous, shall enter into peace, or upon peace; and they, namely the godly: shall rest in their beds: to wit, immediately and presently upon their deaths: for, as their bodies go to rest, so their souls shall enter into peace: as Apoc. 14.13. & Luc. 16.22. Every one, that is every godly one: God is no accepter of persons, and there is a generality of giving in him, as their must be a particularity of receiving in us, that walketh before the Lord, that is, that hath his conversation in the Lord, walking in no way but by him, nor in any course but after him. This being (as I take it) the true, both resolution and sense of this verse, the first thing, in it, promised to the righteous, is peace: by which (as was said) is meant the peace of their souls, as by rest is understood the resting of their bodies in their chambers of peace, and this peace, as by the knitting of this sentence to the former, with the tie of reference, may appear, doth come presently unto them upon their going hence. The meaning is: righteous persons so soon as they die, and merciful men upon the instant of their change, enter into a more excellent state both of peace and rest, than ever they had here. Doctr. The Doctrine gathered from hence is: Upon our going hence by death we are presently happy, not before. So saith the spirit: blessed are the dead from that time, that is, they are immediately and presently upon their death, blessed; not some time after, nor at any time before, but, so soon as they die, who die in the Lord, or for the Lord. Apoc. 14, 13. And this we have confirmed by that which we read of Lazarus, Luc. 16.22. who was carried immediately upon his death into Abraham's bosom: before his end no man regarded him, at it, the Angels came from Heaven to fetch him. job calleth the days of man, that is, his days on earth, the days of an hireling; job 7.1. as if he should call them, days of labour and weariness: and, speaking of the life of man, his life here; he calls it a life of short continuance and much trouble. job 14.1. Months of vanity, and nights of sorrow. job 7.3. Solomon saith, all things are full of labour, Eccles. 1.8. that is, all things here. And he that is greater than Solomon hath said, speaking of the righteous; in the world, that is, so long as ye walk in it as men, and sojourn in it as Pilgrims, ye shall have affliction. joh. 16.33. The words are plain, and the meaning is, there is nothing in it to, or for God's children but sorrow and misery. The reasons of this doctrine are. First, the spirit saith so: Apoc. 14.13. the spirit of truth, and the spirit which is truth. Secondly, there is continual enmity, as it were daggers drawing between us and Satan, and between God's children and his cursed children. Gen. 3. 1●. Apoc. 12.13. Now, what may be looked for in the field of a life full of deadly brawls, skirmishes and battles? Surely, as it is said, there is no peace to the wicked. Esa 57.21. So we may say truly, nor peace to be had with the wicked. Thirdly, experience in all the ages of man's life teacheth this truth. For, from the first scene of our coming up upon the stage of this world, to the last act of our going down, what part of our life is not full of vanity and vexation of spirit? Eccles. 1.14. The first scene is of our infancy when we are in our nurse's arms, and doth not that begin with tears? and is not all that unhappy, save that we want reason, that is, the use thereof to apprehend that happiness? when we come out of our nurse's arms, to go in our nurse's hands, or to go by ourselves in our next age, do we not weep long under the rod, and presently fall into the subjection of a Teacher? when we come out of the prison of boys and girls, and are set at some more liberty in a young man's life, are we not tossed, as upon a sea of unquietness, sailing between reason and passion, as between two contrary waters and cross winds? then cometh perfect age, or man's age, and what have we here but blasts, and storms of greater unrest then in any age before? from one travel we pass to another, never ending, but changing our miseries. And, when we come to old age, or, have lived so long that we are come to dotage, is there any thing in these ages exempt from misery, and the travel that is under the Sun? Surely our infirmities do now, if in any age before, come upon us in multitudes, yea, so load us with their weight and number, that they make us to bend and go double under them to the earth. And can there be any comfort in these diseases (as I may call them) and days of evil, wherein do meet and flock together so many vultures of life, the weakness of infancy, the servitude of childhood, the sickness of youth, the carks of man's age, all which come again, and come all together, as so many storms upon one poor old house that is sore shaken already, violently in death, to overthrow it for ever? Here the excess and riot of youth is recompensed wi●● gouts, palsies, and sundry fearful aches, the watchings and carks of manhood are punished with loss of sight, loss of hearing, and loss of all senses, except the sense of pain. There is no part in man which death (in that age of years) doth not take, in hope to be assured of him, as of a bad paymaster, which greatly feareth, and would put of his days of payment, and therefore it bringeth him low in all parts, that he may have power in none to avoid his creditor, & end so near. Quest. But is there no peace in this life? Answ. Yes, a kind of peace there is in this life: but it wanteth two things which should make it sound and happy, to wit, perpetuity and wholeness. For it is not long not entire, but by fits, and with mixture of crosses: and so may be called a kind of truce, rather than true peace. And good it is for us, that we have these outward good things thu● scanted, and (as it were) weighed out unto us. For the mind, cloyed with them, would loath even the honi● combs of peace. Besides, all earthly things are full of variableness and change: which having no peace in themselves, how can they give any to us? I speak of outward peace, or peace in these outward things. For, the peace which the children of god have, is in inward matters, and every way sound, though imperfect, many ways. This is that peace of their consciences, whereby they receive contentment, and practise patience in all their troubles; by it, they are all one with God and with themselves: at one with the good Angels, and with good men, and have peace with all the creatures. The reason is: In the floats of this life, they cast their anchor as deep as heaven, finding no fastening for it upon the earth. The peace they have or seek to have, is in God, and from him, in the comfortable testimony and peace of their consciences, which they desire to lay up, as a treasure, in all the world's frowns. 2. Cor. 1.12. Therefore, whatsoever cometh, their heart is not moved. And, hereby they take sieson below, of which they shall not fully be possessed of till they receive their inheritance.  
An instruction to the faithful, Use 1 to look for no peace here other then that they have with God in the peace of their consciences, & with God's people in the peace of his Church. And here, let it be noted, that the drunken peace of hypocrites is a dream of peace, and no peace indeed. For it can neither pacify conscience, nor reconcile God. A kind of lumbring peace worldly men have in their accursed fraternity, and riches: and they that wallow in pleasures have a kind of pleasure in that loathsome filth. But the covetous person, when the cross lighteth upon that which he conceived to be his heaven and peace here, his wealth; hath nothing within, but pettishness and hellish melancholy: The carnal Epicure & natural man, when he is crossed, in his health, with disability to follow that life of excess which (before) he most intemperately followed, is presently altered from happy to miserable. He that rose upon the wheel of honour, when it turneth, it turneth him out of his heaven of peace into a hell of shameful and raging unquietness. And the fellowship that the world maketh so much of, and calleth good, when it is evil, what is it, and what strength hath it of sound continuance in the whole band of it, when death hath unloosed it? When it is sick and dying; the pleasures of it, are they not either forgotten as vain, or remembered as grievous? Lo (therefore) the peace of worldlings, and what is that they lean unto, who make not God their stay, and therefore are they chaff which every wind of change scattereth: Psal. 1.4. where the peace of God's children is not in these crackling blazes of corrupt happiness, but in Angelical joys, and joys of the palace; nor earthly, but such as the Saints have, & which passeth understanding. And if that peace (which standeth upon stronger props and likelihoods than any, which is carnal and (merely) of the world, doth) be many times broken off by the unquiet blasts that come from this earthly sky: how shall that peace, that is set but upon rotten posts of casualty and brittleness, be able to stand in so continual a tempest of trouble and alteration, as (day and night) beats upon it? Therefore our rest is placed in the things which are above the sphere of changeable mortality, and not in transitory matters. All is vanity and vexation under the Sun. Eccle. 2.11. And there is no perfect peace, till we dwell before the God of peace. Honour's have galls in them, and riches pricks. In labour there is no profit: and ease slayeth fools. Prou. 1.32. After mirth, cometh heaviness, as a cloud after a fair sunshine. In laughter the heart is sad: and there is much error in laughing. Eccles. 2.2. The difference (then) between this life which we have, and that which we look for, standeth in this; that this life is our sea, and the other our haven, and that here we ride upon tempestuous waters, and there at anchor in our road and port of peace. For, here we sow in tears, there we reap in joy Here we are burdened, there we lay down our burdens. Here we are abroad in our Inn, there at home in our father's house. Luk. 15. Here are our years of bondage, there our years of jubilee and perpetual redemption. Here is our leading into captivity, there our going out. Here is the battle, there the Crown: Here the Church traveleth, there she is delivered. Here she crieth out, there she remembreth her pain no more. He that here begun, saying to his Church I have afflicted thee, will there make an end, and say unto her, but I will afflict thee no more. Naum. 1.12. And how is the day of death, better to us then the day in which we are borne, Eccles. 7.3. and why doth the voice that came from heaven, say; they that die in the Lord rest from their labours; and why doth the spirit in the hearts of God's children, say as much; for even so saith the spirit; that is, it is just of the same mind, Apoc. 14.13. if they, who go hence, come not out of labour, but exchange it? Nor better their estate, but altar it? Nor end their misery, but to remove only from such miseries?  
A confutation of that Legend of Popish purgatory, Use 2 which (as a painted sepulchre) is more builded for the living, then for the dead. A lie and fancy, the gainefullest in all Popery. For from this supposed lake, and imaginate hell of the temporary chastisement of souls, in the fire of purgatory, came all their markets of Mass, Dirges, and other trentals for the dead. But how do the godly rest from their labours immediately upon their death, or saith the spirit, if they must continue for some years after their blessed death in burning fire, as terrible as the fire of hell, save in respect that the one is eternal, the other but for a time? And not end their miseries, but prolong them? Or, is there any rest in the fire, or peace in the fire and water? Or remission of punishment, in a place of punishment? Or ease in labour? Or blessedness in misery? Hath Christ said, It is finished? joh. 19.30. and shall men say nay, but we shall feel more of it in Purgatory? He hath done it: and shall any undo it? Or think to do it better? The blood of Christ is our purgatory 1. joh. 1.7. It, and nothing but it purgeth our sin, and prepareth places for us in heaven. We need no other sacrifice but it, nor advocate but him. A pitiful digression (therefore) from the blood of Christ to the blood of Hales: From the fire upon the mount, to the painted fire of purgatory: from the living to the dead. Esay 8.19. Purgatory (then) what is it but an impudent check to the merit of Christ, and quiet of the Saints? And for these who stand for the Kitchen, in which it burneth, and chimney whereout it smoketh, or rather Kitchen for which it burneth, and chimney that it makes to smoke, let them tell us where the place is, when it began, how long it must continue, who are there punished, what is there punishment, and who the tormentor, that we may believe them. In these points they are at odds with themselves, and how (then) can they be at even with us, or with the truth. But this is more largely discovered by a worthy preachor, upon this very place, in print. And so for this lie of Purgatory, let us leave it to the inventors; to the Moles, and to the Bucks, Esay 2.20. that is, to the Egyptians from whom it came, and the old Greek Poets, of whom Plato first received it, and Virgil after him, and divers heathen Philosophers and Poets, after them: and let us come to the first of these comforts, that are expressed here.  
Peace, etc.] By peace the Prophet meaneth the peace of the righteous, in the full joy of their souls after death. As if he should have said, they shall (then) in their souls receive (immediately) perfect prosperity, and consummation of bliss. So much the word, translated peace, Doctr. will bear From whence the doctrine is. In heaven there is not only true happiness, but perfection of happiness, nor sound joy only, but fullness of joy. The joys, prepared for the Elect, are so absolute and strange, that neither eye hath seen, to wit, eye mortal, nor care, that is, care of man, hath heard the like: neither can they enter into our heart (which yet hath a large mouth of capacity) to conceive and understand them, if they were told us: which are revealed by the spirit, and but lisped of by john, in those earthly similitudes of gates of Pearl, of walls of jasper, and of a street whose pavement is gold. Apoc. 21.18.19.20.21. & 1. Cor. 2.9. David calleth them joys, and fullness 〈◊〉; also, pleasures, and pleasures eternal: Psal. 16.11. that is, blessedness without end, and the same without want. Paul calleth them, an eternal weight of glory: 2. Cor. 4.17. as if he should call them, glory endless, and the glory that weigheth down; there is such fullness in it. And they are called the well and river of life, Apoc. 22.1. as being always full, and having springs, that come from God, to feed them. Or, an inheritance immortal. 1. Pet. 1.4. An inheritance, and therefore, a possession in the best tenure; and an inheritance immortal, & therefore, not for years, but for ever. Life, in itself, is good, good life is better, but eternity maketh it excellent.  
Object. But in heaven, some shall shine as the firmament, some as the stars for ever. Dan. 12.3. Now the firmament, hath not so much light as the stars have, that lighten it, and the stars have less light than the Sun hath, that lighteneth them. It seemeth therefore, that in heaven there should be to some rather some want, than such fullness of heavenly glory.  
Ans. I answer; though in this condition of our heavenly life there may be degrees of glory, yet there shall be no want. Some may be like the sky, some like the stars of the sky, yet all shall shine. Some vessels may hold more, some less; & yet all be full. One may have more joy than another: and there are sundry measures of more or less glory in heaven; but no measure shall lack his fullness of life, or glory there. He that hath lest shall have enough. The reasons are; Hell is contrary to Heaven. In hell there is a fullness of torment: In he 〈◊〉 therefore there must be a perfection of glory. Secondly, earthly kingdoms and the Kings thereof have as great an absoluteness, as earth can give them; and shall we think that heaven, which can give an entire, will give an imperfect crown of righteousness? Will not the Kings of the earth dwell in base cottages, but in royal courts? And shall these Kings of a better kingdom want glory, where mortal Kings have so great glory and power? Princes on earth dwell in royal palaces, and sometimes in Cedar and ivory. 
Apoc. 1.6.  But they whom Christ hath made Kings & Priests to God his Father (who dwell in tabernacles not made with hands) shall reign in a city whose twelve gates are twelve Pearls, whose wall is of jasper, and building of Gold, and whose streets shine as clear glass. Apoc. 21.18.19.21. So said he who saw all this glory but darkly; or as Moses saw the land of Canaan, in a very short Map or Card, a far off. Deu. 34.1.2.3.4. We see but the outward wall of this heavenly city, new jerusalem; & yet how glorious is it, and how decked with stars, as with sparkling Diamonds? What would we say if we could see into it, and behold, (though with Peter, james and john at a glance & blush superficially,) the goodly pavement of heaven within, whose floor is of gold, and wall about, is garnished with precious stones? Apoc. 21.19. Thirdly; if Adam's paradise and garden was so pleasant and delightsome; how pleasant and glorious is God's own garden, and seat of his own residence? He spoke of it with a wondering tongue, whose finite heart could not comprehend so infinite an excellency: very glorious things are spoken of thee, thou City of God. Psal 87.3. For, though in the letter, this worthy Prophet spoke of that earthly heaven, which he confessed to be in the material tabernacle, because of God's presence, and the godly exercises of God's people performed there, yet his meaning was, under the cloud of the phrase, to direct God's children to a higher tabernacle, and house of greater glory, then that which was earthly, and under the doom of time.  
An instruction above all things, Use 1 to affect the things above, and to draw our minds with strong cords of desire unto them. Col. 32. For what place have we here, but of trouble? There we shall have our place of peace. The joys of our earthly life do much affect us, sometimes too much, which yet have their gall of bitterness in them, and cross of short time. For, no sooner do they begin, but their end borders upon their beginning, and many times, they rather seem to begin, then begin indeed, being like to a false conception that comes not to bearing. Many are unwilling to leave this world, because of the acquaintance they have in it, and which, (when they die) they must leave behind them in it. And yet in this worldly fellowship, there is much sour joined with sweet. But if there be so great a portion of content, in this worldly fellowship, what pleasure is there, and how perfect in the society of glorified souls, the ancient worthies of the old world, and the flower of this: when we shall see but with other eyes, and in a spiritual manner, Abraham, of whom we have heard so much, Isaac, jacob, job, Samuel, and the Prophets, whose names we have loved: When with Eliab, we shall see Christ clothed with our flesh, who hath immortality at his right hand, and shall make us reign for ever? We admire the building of Kings, and he was a Disciple, who said to Christ, speaking of the temple; see what stones & what buildings are here. Mar. 13.1. But as Christ to him: so let me say to all that wonder at these things; are those the things ye look upon? Luk. 21.6. The sumptuous buildings of Kings and stately Nobility, though all the rich entrails of the earth had conspired to give them varnish and glories, what are they but base Cotes, compared to this frame, not made with hands? And do we so much wonder at mortal, lime and stone, and so little care for our eternal house? The three Disciples, who in the transfiguration, saw but a glimpse of this heavenly glory shining upon the face of their Saviour, would needs build taberbernacles in it: what, if we saw the whole Sun of it, and not some glimpses only? Math. 17.2.4. Moses saw God but a little in the mount and with mortal eyes, and his face so show that the people were afraid to come near him. Exod. 34.30. How (then) shall they shine in robes of perpetual glory, who do behold (not with these, but with other eyes) the face of God for ever? Lastly, to draw our affections to the place where our life is, and directly to God in whom we live; let us consider the honour and pleasures of this City. Where●● greater honour than in sovereignty? and where are more pleasures then at feasts? this estate of heavenly life is both a kingdom, and a feast. A kingdom, for they that are in it, have overcome and shall sit on thrones. Apoc. 2.7. A feast, yea, the marriage feast of the son of God, in which he shall ever be espoused to the Church his wife. The contract is made below, the marriage shall be consummate above with solemnities unspeakable. But, if these excellent things, spoken of the city of God, cannot win our love thither, remember we the rich man in torments, 
Luc. 16.23.  and by this  child learn to dread the fire of hell. The places are contrary, and all things contrary that be in them. As therefore Heaven is a place of joys, and honour eternal; so hell is a kingdom of shame and perpetual contempt. Dan. 12.2. And now, if so great glory and pleasures, so many and so endless, cannot please you, do but a little cast down your eyes into that deep lake, where are nothing but flaming fire, palpable darkness, and perpetual burning: and nothing but tears, shrieks, and outcries, of hopeless and reprobate consciences: and nothing but torments, and places of torment prepared for damnable sinners, where is no intermission of complaints, nor end of pain: as far from ease, millions of years to come, as at their beginning. The rich man in torments, craved but one drop of water, when whole rivers of water would not quench those rivers of brimstone that fed that fire; and could not have it. Luc. 16.24.25. And, if the rods wherewith God chasteneth his children in this life, be so smart and galling, that they have brought them down to the brim of despair, and so low in affliction, that they have wished for death: what smart and galling plagues do the damned suffer in the torments of hell, who are beaten, not with rods of chastisement, but with an iron rod of destruction: in whose confusions remediless, the Lord will say, even he whom here they despised; I will ease me of mine adversary's, and avenge me of my fees. Esa 1.24. And thus the fear of hell may be reason enough to draw our affections from these things below, if the love of heaven cannot. But neither the love of heaven, nor fear of hell, can work in some any little distaste of this worldly Egypt, that they may eat of this Manna that is hidden. Apoc. 2.17. That is, of the bread of heaven, in the kingdom of heaven.  
A reproof (therefore) to those who altogether mind the earth and earthly things, Use 2 not caring for that kingdom that cannot be shaken. Some have an eye still in Sodom, and hoof in Egypt, and so stick to the place of their banishment, in which they take case, & purpose continuance, that they never mind their country, nor affect their remove unto it. They cloy their stomachs with the gross dinners of this present world, and so have no appetite to the Lamb's dinner, where, Christ being governor, keepeth his best things last. joh. 2.10. When we speak to them of peace, they prepare themselves to battle. Ps. 120.7. In heaven is peace, and here on earth is nothing but war, within and without; within, in ourselves, without in the world: and yet men had rather live in a field thus swimming in blood, then, by walking before God, dwell in tabernacles of peace. A sign that heaven is not there city, nor Christ their head. For, they that belong to the city of peace, will seek heavens peace; and they that belong to Christ, desire to be with him. Colos. 3.1. Where the head is, there would the body be. If (then) we do not ascend to heaven by a spiritual life, but dig down to the hells by a carnal: if covetousness hold us in the world, and the love of God cannot draw us out: if, to be thus absent from Christ, be our happiness, and we count it our greatest unhappiness to come unto him by going hence; Christ is not our head, but he that hath the Dragon's head; the world is our city, and heaven our strange city, to which, either we mean not to come, or would not willingly but by the violence of death, when we can live no longer. For, can Christ be our head whom we care no more for? and heaven our country which we seek no sooner after? Therefore, while we are on the earth in our bodies (if we will be the members of Christ and the citizens of heaven) let us dwell before God in our souls, framed in the form and manner of a ship, which is close downward and shut to the world, but open above, & enlarged to heaven where our treasure is, and expectation ought to be. So did our fathers, who walked with God, to whose righteous souls this peace is come: and who now are most safe under the shadow of their Altar, Christ upon whom (whiles they lived) they offered all their spiritual sacrifices, and now being taken up to heaven in their souls, praise him with joyful lips continually, and follow him in white whether soever he goeth.  
A comfort to those, Use 3 who for this peace-sake, fight lawfully in all the war of the world against it. They who in such a press of worldly affairs, being with Zacheus upon too low a ground to see Christ, do therefore climb up in their affections, above earthly matters, and worldly desires (treading the Moon under their feet) shall hear one day, perhaps this present day, their sweet saviours voice, saying: Come to me at once, for this day is salvation come to your houses. Luk. 19.5.9. And then as God said to Abraham; Arise and walk about this Land, this is the country that I will give thee. Gen. 13.17. So he will one day say to every child of Abraham; Behold thy heavenly land, that is, the place of thy perpetual abode, come to it, walk about it, and live in it for ever. Then we shall have that blessing, that all our prayers, hearing, readings in the word, and other godly strive (like that of jacob with the Angel before he blessed him) laboured unto. Gen. 32.26. Herod promised much when he promised half his kingdom. Mark. 6.23. But Christ both promiseth, & will give a whole kingdom. Math. 25.34. And where among men, the elder only doth inherit; here, all sons are heirs; and all receive, not some few Manors, and small Lordships, but crowns of righteousness. Rom. 8.17. O (then) what should let our desires, with the tribes of Renben & Gad, to pass over this jordan of death, by the parting (not of waters) but of soul & body, to come to our Land of promise. Num. 32.3.4.5.6. jacobs' 7. years seemed light unto him, in regard of Rahel for whom he served. Goe 29.20. And why should the labour & travel not of 7. years, for it may be (as was said) we shall not serve 7. days;) & we serve not a churlish Laban, but a most bountiful redeemer: I say, why should this short labour of ours, & travel of so short time, seem any thing, in respect of that fair Rahel and life to come. So much for the first of those comforts that are promised, namely peace, that properly concerneth our souls; The second, which is rest and belongeth to our bodies, followeth,  
And they shall rest in their beds etc.] By beds, the Prophet understandeth the places, into which the Lord bestoweth the bodies of his servants in or after their death, whether water, or fire, or the paunches of wild beasts, or the chambers of the earth, or sea, or air. And these he calleth beds: because they shall rest quietly in them, as men in their beds, till the morning bell, or loud trumpet of the last great day, warning all flesh to rise, shall raise them. Therefore it is an usual thing in the scriptures, so soon as men die, to say they fall a sleep. Whereby is meant, that they are laid in their beds of peace, whether Churchyard or Church, and that (before their bodies are carried forth for burial thither) the places in which God taketh their souls to his presence, are their beds: and so the beds of their death, are the beds of their peace: Beds made for them by God himself, in the which after their last long sleep of death, they presently enter into their last sweet sleep of peace. The Papists say otherwise, who hold that the righteous take no possession of their beds of rest, till the Priest have put them into their beds of earth. Indeed men give them burials then; but God doth, provide for them their bed of burial at their death. And they are called beds of rest, to put difference between these beds of our nights-sleepe, and those of our sleep in death. For here, be our beds never so soft or well made, we often take no rest, by reason of some disorder in our bodies, or fancies in our head; but in these sleeping places which the Prophet calleth beds of rest, we may lay us down and sleep in peace. Psal. 4.8. the Lord of life being our keeper, who will make us dwell in safety. Indeed, in it own nature, the grave is an house of perdition, rather than bed of rest; but being altered to the jews in promise, to us, in performance by Christ's grave, who was buried in the earth to change the nature of it, it is made to us a chamber of rest, and bed of Down. The point here taught is: Doctr. The graves of the righteous, which by nature, are houses of destruction and chambers of fear, are by Christ, and the grave of Christ made to them, chambers of safety, and beds of rest. Christ by his burial hath consecrated and perfumed our graves, making them which were prisons to hell, gates to heaven. Which made the Apostle, speaking of the dead in Christ, to say, they sleep, not, they die; As if he should have said: they go to their beds, and not to destruction. 1. Thes. 4.15. And the same Apostle, speaking of the death of the righteous, calleth it, not a death, but a sleep: 1. Cor. 15.51. as if he had called it, not rottenness, but rest. For this cause also is our death, in heathen Authors, called a sleep, as the Scriptures call it, and our grave our bed. At night we take our chambers, and lie down in our beds: so when death comes, which is the end of life, as the night is of the day, we go to the chambers of the earth, and there make our beds or lie down in bed, till the day of refreshing (which is the day of rising) come, that cometh from the Lord. The reasons are; This was figured in the embalmings which the jews used. And this figure (as all other figures of the old Testament) must be performed in one, which one is Christ. As therefore their embalmings did perfume the graves, in which they laid their dead, for a season: so the most precious blame of Christ's burial did for ever sweeten to the Saints their graves of corruption. Secondly, as the end of Christ's death was, that he might vanquish death; so it was one end why he was buried, that he might (after the manner of conquerors) subdue death at his own home, and (as it were) pluck him out of his own den and cabin: Thirdly, the bodies of the godly are parts of Christ's mystical body. while they are in the grave, and when they are turned to corruption, and therefore cannot but be precious in his eyes, and graven upon the palm of his hand, till they be restored. For, as the Husbandman doth make no less reckoning of that corn, which he hath sown in his field, and lies under the clod of the earth, than he doth of that which he hath brought into his barns: So Christ doth as highly esteem of those bodies, as it were grains of corn, that are sown in corruption, as of those that yet never saw corruption, nor came to the grave. Therefore, we shall not rest in death, though we rest in our graves: For that God, who raiseth the Sun daily out of his den, will one day, raise us out of our graves, to stand before him for ever.  
A confutation of that fancy that hath so long deluded the simple world, Use 1 which is, that dead bodies walk after their death, and appear to men. For how can that be, when the bodies of God's children rest in their beds, so soon as their breath departeth, and the bodies of the wicked are in their prisons, till the day of assize? Whereof, if any make question, let him open their grave and see. And seeing the soul returneth not after it hath left the body: how can the body walk that wanteth a soul, or soul be seen (if it should walk) that hath no body? Or, if death be a losing of our souls from our bodies: Phil. 1.23. How can there be any death, when soul and body are not parted, and when the man is not dead, but liveth? But this fancy came from Pythagoras a Philosopher, and is but a Philosopher's dream. Pythagoras told his dream to the world, which was, that the souls of men departed, did enter into the bodies of other men: good souls into good men's bodies, bad, into bad men's. The world (then) believed him: And, since that time, Satan, who can turn himself into all forms, did, in the dark night of Popery, (to deceive that ignorant age) change himself into the similitude and form of some person that was lately or had been long dead, and was believed, by such a transformation, to be the party, man or woman, that he made resemblance off? So entered the error that Spirits did walk: and that dead bodies, came out of their graves and haunted sundry houses in the night, which were not the bodies of the dead, but the Devil in those bodies; or shapes, as is to be seen in samuel's counterfeit shape, raised by the Witch at Endor. 1. Sam. 28.8.14.15. And this error, as it deceived the blind world, and somewhat troubled the seeing; Math. 14.26. Act. 12.15. So it is still in the mouth and faith of credulous superstition at this day. But God having given eyes to us to see his truth, and the light of judgement to see it by, let us not walk in so great darkness as they who know not the truth, nor whether they go.  
Here (also) we learn to put difference between the condition of the righteous, Use 2 and the state of the ungodly in their graves and burial: the godly having their graves for their beds of rest, the wicked (contrarily) for their prisons, out of which they shall come to the resurrection of death. joh. 5.29. as malefactors to their execution. And where the godly, (as honest men of the country) shall stand before the judge without fear: they shall stand (as the guilty Prisoner) at the bar of shame, to receive the sentence of their just condemnation in soul and body. And what comfort can this be to shameless sinners, in the night of the putting off of their tabernacle, seeing they go not to their beds (as do the righteous) but to their dungeons of darkness and horrible fear? For, as, if a man should be bidden to go to his rest, that after he had slept and was risen, the punishment of some terrible death might be inflicted upon him: So is the state and condition of all impenitent sinners in their death. For, they must lie down, for some time, in their beds of dust, and rise again, that a second fearful death may be inflicted upon their souls and bodies. Now, could any poor man go comfortably to his bed, that is bidden so (as we have heard) to go unto it? with what comfort (then) can desperate sinners remember their graves of earth from which they must pass to their graves of fire for ever? Indeed as a man, that is outlawed, may take his pleasure and walk at large for a time, but whensoever or wheresoever he is taken, he must yield to the punishment that law hath awarded: so the wicked, upon whom sentence of damnation is passed already by an outlawry and judgement that cannot be revoked, may (for a season) go untaken, taking their liberty, and fetching their frisks, as if it would never be otherwise, or as if that just God (who is their creditor and must be their judge) would never serve an execution upon them by death his Minister; but the time will come, when they shall be arrested, and, after some short reprivie of their bodies in the jail of the grave, be violently haled to the prison and pit of hell, from which there is no redemption. It were well for such, if they had been cast into their graves, as a dog into a ditch: for, though his burial be homely, yet his case is much better than theirs, who are buried gorgeously and go to hell. The dog endeth his misserie with his death; but when such die, they begin their misery, and end their joyful days for ever. For, man shall not die like a beast, though he live like a beast; nor be senseless of pain hereafter, though here he was senseless of sin, & free from pains and smart that others felt.  
As before in respect of their souls that presently enter into peace; Use 3 so here in regard of their bodies, which sleep in their beds of rest, the godly may be comforted, for their godly friends departures, at least it may stay all sorrowing without hope. For, who would be sorry for his friend, because, after his hard labour, he goeth to his rest in a bed of much ease prepared for him? or, to use an other comparison. A man locketh up his best apparel in a chest, meaning hereafter to wear it, will he mourn and be sorry, that it is so kept till there come a high day to wear it? So the faithful, concerning their bodies, which are the vesture of their souls, are shut up, by death, in the coffers of the Earth. And shall their friends take on, because their friend hath his best clothing so preciously laid up, that every soul, upon the highest day of the days of the year, may have the several rob and vesture of it own body to be put upon it? or, will any man think much, that his friend hath put off his old rags, to put on robes of glory? This is the very case of the righteous when they lay down their bodies. They put off vile bodies, to put on glorious: and their bodies are but chested in the earth when they return to their dust, that in the solemn and high day of resurrection, they may be brought forth again and restored, but with far greater beauty and shining, to the souls that were owners of them? So much for the comforts promised, The persons follow, to whom such comforts are promised.  
Every one that walketh, etc.] The persons whose souls shall enter into peace, and bodies be put in their sepulchres, no otherways then if they should be laid in their beds of rest, so soon as they go hence, are, they who walk before the Lord, or walk, that is live, as in his sight. And here the Prophet setteth down two things: the generality of the promise, every one; and condition under which it is made, that walketh before Him, that is, the Lord. For the generality, and where the Prophet saith, every one; his meaning is, that neither country nor parentage, nor diversity of sex and calling, nor any outward thing shall make his end unhappy, whose life, by reason of his godly life, is happy; where learn, That, Doctr. God is no accepter of persons: that is, respecteth not the person of man, but his grace in man. Whosoever believeth in him, or hath received the grace of faith to put faith in him, and to live unto him; let him be borne, wheresoever, and let his degree be, whatsoever: such an one, saith Amen, shall not perish. But so it may be, that is, one may not perish, and yet miss of peace; therefore it is added, and have everlasting life: as if it had been said: he shall not be miserable, and he shall be happy ever; he shall not die, and he shall live (eternally) in glory. joh. 3.16. Peter perceived this, and in a vision, coming from heaven, saw this: and therefore, as God opened the vision; Act. 10.15. so he opened his mouth and said; Of a truth I perceive, or to say the truth, I now know, that God is no accepter of persons, or God doth give his grace indifferently to one and other, whether born in jewrie, or fearing God in Caesarea: and therefore in every nation, he that feareth him and worketh righteousness; no matter what countryman, so he be a good man: he that reverenceth him shall have his part in him. Act. 10.34.35. whether jew or Gentil, circumcised, or uncircumcised, rich or poor, bond or free, he shall have life, if he walk before the God of life: Blessed is every one that feareth the Lord, and walketh in his ways. Psal. 128.1. All that walk in the sunshine of Christ, shall receive the die of his favour, as all that walk in the Su● are tanned. They shall gain peace and find rest, where others meet with shadows, and shall live in miferie that live in unrighteousness. The reasons. The things that cause error in judgement and accepting of persons, are, imperfect knowledge, and respects in the world, of good to ourselves, or of our bond to others. But these are not in God, whose knowledge is wonderful, who needeth no man's good, and is no Man's debtor. Ps. 139.3.4.5.6. & 16.2. Math. 20.15. Secondly, God forbiddeth his Servants, who are the judges of the Earth, to accept the persons of men, and commandeth them to judge indifferently not accepting faces. 1. Sam. 16.7. 2. Chr. 19.7. It was Iehosaphats charge to his judges, or rather the Lords by him. And so, being God's law to others, and a law of great justice; will he (himself) break it? and will not the judge of the world do judgement? Gen. 18.25. Thirdly, God hath made many promises to those that walk before him and (uprightly) in his commandments. The scriptures plentifully speak of this. And, will an honest man keep his word? and shall God falsify his truth. Ps. 51.4. shall he say it and shall he not do it? God forbidden we should so think.  
As God's promises are general to all that walk before him: Use 1 so they that endeavour so to please God and to walk in his truth, must have bands of particular faith to receive them. God is general in his gifts, and we must be particular in our receipt: and every man live by his own faith. Habac 2.4. Another's good life will not be imputed to us, nor another's faith save us. Therefore all that thine hand shall find to do, do it (saith Solomon) with all thy power. Eccles. 9.10. He saith, thine hand, not, another's hand. For, he that will not do good but by a deputy; shall go to heaven by a deputy, and to hell in his own person. Some say let Ministers live precisely, and let Divines walk before God; but for themselves, because they are not in that calling, they take liberty and give themselves leave by a dispensation sealed by themselves to walk other wise; as much as if they should say; let Ministers be saved, and divines go to God; but for us, let us perish, if we must perish, and because God will not have us let the devil have us. This is fearful: and their case no less fearful who post off goodness to others. Let this confute superstitious popery, and careless Atheism. One saith well: why art thou proud of another man's gift, and thou give nothing? Every one that will have peace, must walk upon his own feet, and work with his own hands. Ephes. 4.28. And Papists who, with the foolish Virgins, trust unto the store of the wise, shall receive answer; we have not enough for ourselves and for you. Math. 25.9. But some fear too much, as others fear too little: who, though they have lived orderly, and are sorry (with the sorrow of true repentance) where they have not, yet are short-handed in receiving what God hath promised to those who walk before him. But will a condemned malefactor, at the bar, not fail to apply the King's general pardon to himself for life: and shall a justified sinner fear to make the general promise to all believers, particular to himself, who is a believer, that be may live? Paul saith, Christ came to save sinners of whom I am chief. 1. Tim. 1.15. He pleaded the Lords general pardon, though a sinner and the chief of sinners. So the father of john the Baptist, Zacharias, in his canticle, putteth in for the horn of salvation, Christ, drawing that great redemption, in him, to himself, as he applied it to others, saying; for us, that is, for others in Israel and for Me, an Israelite. Though in other cases, a man cannot, with good manners, be importunate in matters, and for things which concern himself, in commodity or preferment: yet here a godly man can never be too earnest, nor lay too much upon such a foundation. Sometimes we will apply hastily & catch where we should not, but if we would be providently captious & without offence, let it be here. And as it is written of the servants of Benhadad who were sent to the King of Israel, that they took diligent heed, if they could catch any thing from him, towit, for his advantage who sent them: which made them, when the King of Israel had said, Is Ben-hadad yet alive? he is my brother. Presently to reply, saying; Thy brother Ben-hadad: so let faith and hope (our servants,) confessing guilty with humbled necks, and ropes about them, watch what the King of the Kings of Israel hath spoken and set down under his hand, in his word, concerning repentant sinners, and we shall find it written in the volume of the book concerning them. Is he yet alive? he is my brother; That is, Doth the hungry soul pant for my salvation, and the thirsty for my righteousness? Doth it yet trust in God? Doth it still believe? Behold (saith the merciful King of Christendom, Christ jesus, and he that saveth us from our sins) I have brought many brethren to my father, and many sons to glory: and this is one. Let us now well observe, and diligently mark what he saith. Benhadad is the King's brother. Therefore say we, thy brother Benhadad, and catch him in his words; that is, God my father, and Christ my elder brother. The father will not cast away his penitent child, nor one most kind brother betray another to death. 1. King. 20.33. Indeed, the dejected soul of man cannot always, being laden with troubles, thus raise up itself into confidence: and some, in the brunt, have complained, that they have been cut off from God, whose voices in their fear, have been these, or such as these. Christ (indeed) came into the world to save sinners, but not such as we are; and was appointed a Saviour, but not for us, singling out themselves. Some in their haste, have said: Here is the fire and wood, but where is the Lamb for sacrifice? Goe 22.8. But let such remember, that peace shall come to every one that walketh before God, or that would, (that is unfeignedly would) walk before him. We see not the Lamb for sacrifice, but God will provide, nay God hath provided it; and open we the eyes that blind distrust hath shut up, and we shall see it. Christ spoke as one forsaken; and a man would think that he had despaired when he twice said; My God, my God, why hast thou forsaken me? Math. 27.46. But if we dig through the bitter bark of the letter, deeper into the words, we shall find an honey comb in them of perfect consolation. judg. 14.8. For he calleth him (yet) his God, and as if he would add another cord of faith to his first, and make it a twofold cord that cannot be broken, he calleth him again, the second time, his God; that is, the God, in whom he trusted, in whom he will trust. If God shall fashion any of us to our head in the similitude of such a sorrow, ever let our eyes be upon Christ, and upon those whom God hath scaled to be faithful, and we shall not be confounded in the perilous day. Let us but say with Isaac, my father. Gen. 22.7. And (though we can say no more) God will presently answer: Here I am my son. For, this is a trne saying, and worthy of all men to be received, that jesus Christ came into the world to save sinners. The Apostle saith, it is worthy the marking, and let us mark it well: 1. Tim. 1, 15. For, it is as true, as worthy to be received; and teacheth, that though we be sinners, and great sinners, or chief of sinners; yet if, as repentant sinners, we can believe the remission of sins by Christ, & not too popishly, harp upon a satisfaction for sin by our own doings, our part is in his great salvation. For, Christ came to save sinners, and the chiefest sinner. There wanteth not a hand to give, but we want hands, who should receive his gift. The blood of Christ is able to cure (as most sovereign physic) all infirmities, and sins repent off. If we be never so great sinners, and have a hand of faith in our hearts, to receive that grace of God that hath brought salvation. Tit. 2.11; neither we nor our sins can disannul the promise of God, which is, that he will be merciful to our sins. Then, let our sins be never so many, and those many sins never so great, being truly repent off, God is greater, who hath forgiven us all our sins. The voice that saith to all, come; Apoc. 22.17. excludeth none; and shall we, being bidden to the great King's wedding, by turning the point of cruelty upon ourselves, strike our own names out of the roll of the guests that are bidden to the lambs feast? Math. 22.4.5. Therefore, sin doth not simply hurt us, but impenitency in sin, hurteth the wicked. For, Herod had rather lose john, than his brother's wife. Mat. 14.3.5. And some had rather part with their preachers, then with their sins. So, they hinder the effect of the physic, which in mercy by good application, is appointed to heal them. Salvation is come to their houses, and into their houses, but they judge themselves unworthy of everlasting life. Act. 13.46. Thus the godly in temptation dare not apply Christ, and the wicked in sin, cannot.  
But, Use 2 doth not God accept men's persons? Then his Magistrates on earth, which are called Gods. Psal. 82.6. should not in causes be partial betwixt man and man. For, they execute not the judgements of man, but of the Lord, who is with them in the matter of judgement. 2. Chro. 19.6. The Magistrate's seat must be the throne that judgeth right, and when he giveth sentence in a matter, he must lay judgement to the rule, and righteousness to the balance. Esay 28.17. as if he would weigh out an equal & even proportion of justice to rich and poor. 
Deut. 1.17  And this measure must be scaled at the Lords standard, with testimony of an upright conscience. Therefore, one setteth forth a good judge, with a sword in the one hand, and a pair of scales in other. The meaning is, that he must not strike by judgement till the cause to be judged, have received an indifferent balance in hearing. Though a Noble man speak by a letter, and a rich man entreat by a gift, he must not hear, to pervert the strait steps of justice. To be short; as God is no respecter of persons; so these Gods should know no difference of person, where right is one: nor bend their cares to credit a tale that first is 
d Prou. 18.7.  told them: nor corrupt their judgement with their censure before they hear the cause: nor separate between their verdict, and the truch of their knowledge, which should go together: nor use sudden resolutions: nor be hasty in judgement. So shall justice be free: not partial nor hired, which God detesteth.  
A reproof of those proud christians who grace religion in a velvet hood, Use 3 but scorn it in vile raiment, having the faith of the Lord jesus Christ in respect of persons. jam. 2.1.2.3. or, who bid rich religion home unto them, but will not take poor religion by the hand: for either they turn from it as strangers, or against it as enemies: So, the poor is separated from his neighbour, Pro. 19.4. that is, his carnal friends will not help him; the godly, that are poor, cannot. And hence it is, that they who want wealth and countenance, though never so religious, are despised as abjects: They who have riches and favour, though never so profane, are admired as Angels. But it is a mark of the heir of life, to respect the virtue, not the riches or person of a man. Ps. 15.4. And he who is such an one will be affected towards men, as he perceiveth men to be affected towards God: if they contemn God, he will not regard them, though never so honourable; and if they fear God, he will make much of them, though never so vile. This is to judge righteous judgement, and not according to the appearance; which judgement Christ the judge hath forbidden, joh. 7.24. So S. Paul chargeth Timothy in his ministry, to do his duty without preferring one to another, to wit, for outward matters, and to do nothing partially, 1. Tim 5.21. that is, not to spare to reprove for affection, nor to rebuke bitterly for displeasure and evil will. A good item for the partial in the ministry among ourselves at this day, who will scarce give counsel but such as shall please, where they love, and yet draw out reproofs as salt as brine, & the same (many times) causeless, where they spleenishly hate. Which, what is it, but to make God himself their officer to revenge their quarrel, and to screw their malicious humour? To spare some for great faults, and bitterly to inveigh against others for no fault, because they be our carnal friends, whom we spare, and suspected foes whom we so fiercely prosecute, and falsely reprove: Is it not to make the word itself, and the author of it, God himself, partial, and to profane that which is holy? Which may be spoken of private persons as well as of public ministers, who in their enemy can see the mote of a small fault, and have no eyes to see the beam of a great one in their friend and lover, Math. 7.3. If he offend, whom we malice or like not, it is horrible; but if he greatly offend, whom for kindred, or wealth, or acquaintance, we esteem of, it is nothing. What is this but to affect for respects, not of virtue or vice, but of kindred or person?  
A comfort to the poor that be godly: Use 4 For poverty doth not make a man less accepted of God, or of good men. The Prophet David saith, That God hath chosen to himself a godly man; Psal. 4 3. he saith, not a rich man, if he be not godly. And he further saith, be sure of this: as if he should say, believe it, or make full account of it that it is so. The same Prophet speaking (as we heard Psal. 15. ver. 4.) of a citizen of heaven in one of his properties, saith; that he honoureth the godly, that is, loveth and reverenceth Christ, whom they love and honour. Then, howsoever they be despised in the world as the scum of the earth, and offscouring of all things, yet because they honour God, good men will reverence them, and take them out of contempt, as gold out of the mire, to make them their treasure. They are fellow-heirs with the righteous at the inheritance of heaven. And therefore do the righteous perform all good offices of love and fellowship toward them in this vale of want and scorn. Though evil men make them their mock, they make them their fellows; & where bad men take away their right, good men enrich them. Great (therefore) is the consolation of the righous, who though contemned in the world, yet are precious to God, and to all the sons of God. So much for the generality of the promise, the condition under which it runneth, follows.  
That walketh before him.] We have heard of the promise what it is, though persons to whom it is made, and to how many: The condition under which it runneth, is, that such persons must be, and continue godly; which is expressed by a phrase of walking before God. Where we may consider two things: as the act of walking, and the object before whom. By walking, the Prophet meaneth according to an usual Metaphor in Scripture, a common usual course of men's behaviour, or their ordinary trade of life. And by walking before God, a serving of him without hypocrisy, or doing of all our matters, as in his sight. The word which is here translated, walketh, is rendered in a tense or time, which in the own tongue, noteth a continuance of walking, or walking forward unto the time when God should take them hence. And the meaning is, that peace shall come to all those who continue to serve God in their outward behaviour and in their hearts, or who, living and dying, are found so doing, Not that begin well, and go one for some time, but that continue and increase in well doing, from the time of their enlightening to the time of their last breath.  
From whence the doctrine is, Doctr. 1 That Christians must not begin only or stand still, but go forward with increase, and not go out of the walk of godliness. For therefore is our course of new life compared to a way: because, as men go in their way, and go forward in it; so, new men keep godliness and increase in it. All that came into the Vineyard were labourers till the evening: and to these the househoulder gave the hire of the day. Math. 20.2.8. So in the vineyard of the newbirth, none must be idle from the first hour of their entering in, to the last day of their going out by death: and to these God giveth the penny of his endless peace in glory. For this, the Spirit is called wind, joh. 3.8. & they spiritual whom that wind driveth forward to salvation, with a divine gale; who wax not worse, nor keep at a stand in godliness, but strive to be better and better, by going on in the good way of eternal life. So did the Apostle S. Paul, who (therefore) forgot that which was behind, and endeavoured himself to that which was before, and followed hard toward the mark, to the prize of the high calling of God in Christ jesus. Phil. 3.13.14. He was not as a vain foolish man, who running in a race, will be ever and anon looking back to see how much ground he hath rid: but his eye was always upon the mark or goal to consider how much he had to run: how far off he was to perfection: and what was further to be done to an absoluteness in his Christian course, that he might finish the same with joy. And as the Apostle himself did, so he would have the Philippians to do, and all Christians in them: that is, he would have them to proceed in that grace to which they were come. Phil. 3.16. as if he should have exhorted them to abound more and more, in all wisdom and godliness. Rom. 15.14. And to go forward therein, not to fit down or go back. If we have prayed once a day in private and coldly, we must (after) pray twice, or oftener, and more fervently. If we have read and meditated in the word seldom, and with great weakness, we must mend that seldom, and use those exercises more frequently, and with more spirit. If we give something to the poor this year, we must give more the next, as God shall bless our increase. If we do some good now unwillingly, we must hereafter do much good and with great pleasure. So then, we must continue to walk before God as we ought to walk, and to please him that hath called us, growing in grace, and increasing in goodness. 2. Pet. 3.18. 1. Thes. 4.1. The end makes all: and, he that endureth to the end shall be saved. Math. 24. So saith he who saveth us, whose words are true and faithful. He saith not, he that endureth for a season, or for some days, but that continueth to the end: and not, he that runneth (for all run) but who so runneth that he may obtain: 
1. Cor. 9.24 Apoc. 2.7.  and not he who fighteth (for we may fight and be foiled) but he that overcometh shall be saved, and receive this prize of peace, and crown of life. The reasons; He is not crowned, that proveth masteries; but he receiveth the crown who doth Master. 1. Cor. 9.25. Not he that cometh into the field, but he that overcometh in the field, is praised: And who will give him the garland of a good runner, who sitteth down, or giveth over before he come to the Goal? Now, will not men, and will God praise those, or give salvation to those who shall begin only to do well, and not continue in well doing? Will he crown those that give over? or save those that fall away? It is certain, & these comparisons, used in scripture, show plainly and conclude sound, that he will not. Secondly; The way of the righteous, is compared to the way of the Sun that shineth more and more unto the perfect day. Prou. 4.18. Now the Sun is not in full glory till full noon; Neither perfect, till he have run his course like a Giant: So, Christians receive not their glory at their morning, and nine of the clock, but when their Sun is come to his full point; nor when they begin to believe, Rom. 13.11. but when they come to the end of faith, 1. Pet. 1.9. Apoc. 2.10. nor when they are baptised, but when they die in the faith of their baptism. Thirdly, that we must continue, and not begin only to walk before the Lord, is plain by the word, which in the tense wherein the Prophet useth it, signifieth to continue walking, not giving over till we come to our ways end: or to walk as they who walk to a City, and therefore go on till they come thither. So must Christians do, and not faint by the way, else their labour of setting forth is vain and fruitless. For as in our way to a place, he that goeth not forward nor to his ways end, is never the near, though he have gone half the way, or (almost) the whole way: so in the course and way of godliness, he that walketh not forward with increase, or continually to the end, looseth his labour, and findeth nothing. Lastly, if we eat daily that we may live, we must do good always, if we will live for ever. If a man should give over eating, and think to live, his hope were vain: and as vain is their hope, who give over to do well, and think to be saved.  
A reproof of their folly, who, Use 1 having kept the path of righteousness for a while, do (afterward) walk in no good way, or, being in no good way, think to keep the path to heaven: but he that will keep the path of life, must walk in it by means, and not, without means, think to fly to heaven besides it. Now, to walk in the way (as the scripture speaketh of walking) is to use all good means for goodness, and to avoid all inducements to evil. For example. Doth any desire grace? he must use by himself and with others all holy and religious exercises, as prayer, hearing, reading, receiving of the sacraments, and the like, that may set him forward in the way and to the power of godliness. Doth any hate wickedness? he must avoid all temptations to it. More particularly: doth any man hate swearing? he must avoid swearing, by avoiding the company of swearers. Doth he hate Popery? he must hate to be among Papists. Doth he hate whoredom? he must not keep company with suspected persons, nor haunt suspected places. Doth he hate drunkenness? he must shun, as hell, the rooms, nay sties, where drunkards be If (then) the exercises of religion do not affect us so much as vain exercises: if we had rather be in an Alehouse then in Gods-house; and at our wake-dinners then at Christ's supper; and at the hearing of an interlude then at hearing of the word; and abroad in pleasures, then at Church in prayer: or, if we be weary of an hours preaching, and not weary of a days play: and sleep at prayers, but watch in vanities: and refuse to sup with Christ, to take a supper with worldlings: how shall we keep the path of grace, or, not walking in it, assure ourselves that we walk before God, & that peace shall come? So if we strive not against sin, to master it, but only wish we could: if we find only an unwillingness in us to commit sin, and no care to resist it: or if there be a strife, and it be but natural, like that of the twins in Rebekahs womb, a strife and fight, that we rather wonder at, then know how to deal in: Gen. 25.22. that is, if shame, or fear, or both, rather than conscience of sin, make us bashful to commit that sin openly, which we boldly do in corners, waiting for the twilight, and if this be all our strife and resistance, not striving till we overcome, how shall we be crowned? and what difference between us and those Soldiers, who are loath to be overcome, and yet will not strive to conquer? He (therefore) is a Christian conqueror, and he only, who striveth against sin till it be subdued, and loveth righteousness, in a godly life, beginning well, and daily going forward, till he receive the crown of righteousness. But he that keepeth no constancy in the work of mortification, and is good but by fits, being hot at hand only, and humble for a day, Esa. 58.5, is no conqueror, that is, man of spiritual valour, but a slave, and that to the devil, the basest slave. He that masters not anger, but sometime holds it in: nor subdueth his lusts, but restrains them only: nor loveth chastity, but will not be an adulterer for fear, is a weak warrior against sin, and in goodness an hypocrite. Which may be spoken of those professors that are off and on, and who, because they never had foundation well laid, stand in no weather, nor change. Math. 7.27. Such houses are blown down with every wind. And if such perish, how shall they think to be saved who love sin, and hate godliness? if they that go to meet the bridegroom be shut out, because they are not in the way at his coming: how shall they think to enter, who cannot abide those that but seem to meet him, and are never in the way, nay that wickedly deride the way of his coming? Math. 25.1.12. If those hearers withered away in destruction, whose blade continued not, Math. 13.6. how shall they prosper, upon whom never plough came, and who never were tillable, but a wild waste? If painted tombs, having rotten bones, be odious to God; how shall sinks please him, that are foul without, and foul within? Math. 23.27. And if they be far from salvation, who, having walked in the good way, go out of it before their death: how far are they, who never were in any such way, neither before their death, nor in all their life, that they might have some hope to be saved? 
A doubt resolved.  But where it hath been said, that they who continue not in goodness, shall perish and be damned, I would not be mistaken, as if I had said, that they cannot be saved, who have left their good beginnings for a season, or, being in this way of life, have gone out of it by human slips, and after (upon better advisement and further grace) have come again unto it by righteousness, and to the Lord by repentance. For whensoever a sinner shall so turn to God, and by such a course, God, who embraceth penitent sinners, will receive him. Neither would I be conceived to say, that they who, a long time, have run a large race of sin, if they find mercy in their life time at the Lords hands to be converted, are excluded from salvation. For even they who at, or not long before their death shall be found penitent, shall enter into happiness. But let none adventure so dangerously to tempt God, or thus to put all to the success of the last battle, having no better weapons than those, wherewith so many millions of slumbering christians, have before them lost the field.  
Here, an answer for them, and that also which teacheth them to answer for themselves, who meet with the thrusts of the world for their zeal and care (precisely to hold the way of life.) O, say some; this is too much niceness, and what needeth all this ado? To whom we may say again, that all this is needful, and much more, that we cannot do, if we will wait for peace, in the ways of peace, and not in the broad way of liberty, as they do, of whom it may be truly said, the way of peace they have not known. O, we are men and not Angels, say some. A little to tread awry, and (a little) to go out of the way, is but a human frailty: and an inch breaks no square: But to such we may say: it may be our frailty thus to do. But if we presume we may so do, or if we strive not to do otherwise, it may be our destruction, that we so did, and the loss of our peace for ever. Indeed, we are men by nature; but we must correct nature by grace, and labour to be good men. We are not Angels; it is true: yet we must imitate the Angels: and an inch in fin may so far break square, as it may send us square and roundly to hell. Be perfect (saith our Saviour Christ) as your heaneuly Father is perfect. Math. 5.48. It was spoken to his Disciples, and it is spoken in them to us. We can not, neithes could they be perfect in the same measure; yet as they were charged, so are we commanded to be perfect in the like manner, by a kind of conformity and imitation. The meaning is, we must endeavour to be, what (perfectly) we cannot be. And how can we (then) justify any limping in the way, or little going out of the way of grace by small infitmities? It is pardonable in Christ, but not justifiable by us. Therefore where we make such littles of sin: as a little oath, a little merriment, a little of the fashion, and a little must be borne with: let us know, that Satan by such littles, maketh his kingdom great. For, as a covetous man gathereth by half pennies, and by pence till he come to pounds: so the devil getteth his wealth from some by littles, here a little, and there a little. Prou. 6.10, till fin be full, and many litles in fin make a great total. There is no dallying with God, nor playing out and in our progress to salvation: which is to heap wrath upon wrath, till it come to a mountain, or from some small heaps to come to a treasure. Rom. 2.5. The way is, to give the water no passage, to pound in sin, and to give no way to occasion, to take heed we be not led away from our steadfastness in knowledge and grace. 2. Pet. 3.17.18. not to trip, (if we can choose,) but to make strait steps in the way, and to hold on our fellowship in the Gospel from this day and hereafter. Philip. 1.5. Blessed is the servant whom his Master, when he cometh, shall find so doing. Math. 24.46.  
But, it is said here, that they enter into peace and come to rest, that walk before the Lord, as it were upon two legs, the right, of sound religion, and the left, of an undefiled life: for, where one of these is lacking, there is halting in the way, as also where they be severed, and where both go not together. The doctrine is: Doctr. A good life hath a good death, and they who live well here, shall live well, that is, blessedly, hereafter. David made this question, Lord who shall rest in thy mountain, that is, in heaven, not as Pilgrims for a time, but as heirs for ever. Ps. 15.1. and God maketh this answer. He that walketh uprightly and worketh righteousness, verse 2. that is, he that liveth holily, shall die purely, and live for ever. He that loveth the face of God in his Church, shall see the face of his pleasures in his kingdom. The same Prophet with some small alteration of the words, asketh the like question, to which the like answer is made. The question is: who shall ascend into the Lord's mountain? Psal. 24.3. that is, who shall be taken from their pilgrimage to their country, and from this mortal vale, to the hills of immortal rest? and the answer is. He that hath innocent hands and a pure heart. verse 4. The meaning is, he that liveth charitably with men, and holily with God: or that is not unjust to men, nor an hypocrite to God. He that professeth the Gospel and is careful of his ways, not walking upon a leg and a stump, as they do, who seem religious, and live ill; or appear righteous, and are profane; he shall stand before the Lord for ever. Esay (likewise) maketh a question and answer to this effect: Who (saith he) shall dwell with the devouring fire? who shall dwell with the everlasting burning? Esay 33.14. His meaning is, who shall abide the presence of God, who is a consuming fire? Heb. 12.29. and dwell safely before him? This is the question; and the answer is; He that walketh in justice and speaketh righteous things, etc. ver. 15. that is, whose ways are without offence, and words without guile, he that saith well, and doth well, shall dwell on high, ver. 16. or rest safely in the mountain of peace. And Christ (our blessed Saviour) telling us, who shall not enter into the kingdom of heaven, as the hypocrites of heart, who make a stir with their mouths, and put no good work into their hands, who prophecy in Christ's name; and do nothing for for his name, and call him Lord, but make their lusts their Lords; telleth us, that they shall enter into heaven, who do his father's will which is in heaven. Math. 7.21.22. All desire to rest in the holy mountain of God, but few behave themselves as Pilgrims in his tabernacle: Yea, all desire with Balaam, to die the death of the righteous, when there are few who take care to live the life of the righteous, that they may so die; Num. 23.10. Therefore our Saviour showeth that our talking of salvation will not bring us to it, nor our wishing to be in heaven send us thither. If we will be saved (then) we must live as the heirs of the grace of life, that is, as the sons of God, not as brands of hell. The reasons; Though nothing be due to a good life by desert on our parts, or by debt on Gods; yet it being his merciful promise, that all such shall be happy both here and hence, in this world, and in God's kingdom; 
Psa. 112.16 etc. 128.1.2.  he will not, and (because it so pleaseth him) cannot call back his word, whose promises are all yea, and Amen; that is, no sooner made, 
2. Cor. 1.20.  but as good as done: Therefore they that live godly, shall die blessed. Secondly, they who live well, live in obedience to God. Now, they who obey a good master, are in favour, and increase in wealth, and shall the servants of God live in misery, and die unrewarded? Also, they who conform to God's commandments are his faithful servants, and loyal subjects, whom a good master and gracious Prince must needs countenance. Thirdly, the Apostles words are plain, that godliness hath the promises of this life, and of that to come. 1. Tim. 4.8. As much as if he had said; They who walk according to this rule, shall be blessed here, and blessed in heaven. Indeed the godly do not always prosper in these outward things; yet wanting them, or their fill in them, they have God's blessing, inwardly in the peace of a contented mind, outwardly in so much as is sufficient. The wicked, who have them in greater measure, have them not under God's hand nor as his blessings, but as stolen wares that they shall answer for, because they have no right unto them by Christ, nor hold them in Capite, that is, in him. Therefore, their table is a snare unto them, and their prosperity their ruin. They live to the increase of their damnation, and they die to take possession of it. Fourthly, they who with the glorified virgins, wait for Christ in the life of the righteous, are always prepared for death, when it knocketh, 
Mat. 25.10.  to open unto it. And what is a prepared death, but an happy death? And what follows an happy death, but an happy life, never to die again? Such go in with Christ, to his marriage of everlasting life.  
We see (then) that the last hours repentance (the common refuge of worldlings) as it cometh short of a sanctified life, Use so it seldom reacheth to an happy death, or life after death. For, as the tree boweth before it be cut down, so it falleth; and in the place where it falleth, there it shall be. Eccles. 11.3. That is, as we live so we (commonly) die. Or, shall we think that men can easily begin righteousness at their last hour, and that repentance in that hour is (ordinarily) good and sound repentance? Let them well consider this who put off their conversion to God, and send away, by hope of repenting old, all those good motions that knock at the door of their hearts for a sanctified life. One saith well: While the Lord speaketh to thee make him answer: and while he calleth, let there be an echo in thy heart, such as was David's, who, when God said; seek ye my face, presently answered, thy face will I seek. Psal. 27.8. The Lord hath promised pardon to him that repenteth, saith another, but that he or any other shall live till to morrow, he hath not promised. Many in their puttings off, far as if they should say: Lord, let me sin in my youth, and pardon me in mine age. But where, in the mean season, is their walking before God young, that peace may come when they are old? And is it not a just thing, that men (dying) should forget themselves, who (living) never remembered God? Surely, let them look for no better, who watch not the stealing steps of death in their tower of repentance, & in the life of the righteous. And if more things belong to repentance then can be done in an hour, and (well) in a man's life, as to bring forth the buds of it young, to bear fruits of it at more years, to ripen it being man, and to gather it toward death in the autumn of fruits; how can they think one poor hour to be sufficient to bring the seedness, the spring, the summer, the autumn and full crop of these things together, in so short time? and how can they hope in such a span of life, to prepare themselves for the Lord, when so many else of long l●fe afford so scant measure to the best men to set them in a readiness for him? Let us (therefore) while we have time, laying up treasures in heaven for our souls, store up in the summer of life, for the winter of death which will come. Prou. 6.8. In our last sickness, and upon our deathbed, we are fit to seek ease for our bodies, than mercy for our faults, and grace for our souls. Besides; how fearful will it be to be taken (then) by sudden death as by some unexpected Officer without bail or warning, and by it to be brought to the goal of the earth in the body, and in the soul to perpetual prison in the torments of hell? Of this more was spoken in the first Sermon, and use of the last doctrine there.  
But shall they who live well here, Use 2 live well hereafter, that is, blessedly? then their desperate and cursed error is confuted, who blaspheme the way of righteousness, saying, that it is to no purpose to be so devout & godly, and that they are most wise, who give themselves most liberty in the pleasures and jollity of life. So say the wicked in Malachy, it is in vain to serve God: Mal. 3.14. And the wicked in job say, what profit to pray unto him? job 21 15. As if they should have said: we may serve God, and we may pray to God, but there is nothing gotten by it: or, they speed as well, and are as wise that are cold in these matters as they who kindle and are hottest in them. But they Prophet here saith, that peace shall come: that is, they shall see the peace of God in heaven, who make peace with God here: and they that serve him shall reign before him. The wicked are as the chaff which the wind driveth away. Psal. 1.4. That is, so soon as God punisheth them with the wind of death, their hope is gone. But the godly have a sure foundation: and no storm either of death, or of man's ill will can blow them to destruction, whose house being builded by God, not on the sand of time, but upon a rock unmovable, standeth fast in all changes. Math. 7.25. The builder up of Zion is the wise God, whose work abideth for ever. Let the ungodly oppose themselves never so much, they shall not be able to beat down God's house, and death is their advantage. Phil. 1.21. Or, if the Prince's Palace be safely guarded, we must not think that any of God's houses shall be left without their keepers, & sufficient watchmen: and the righteous shall flourish, when the horns of the ungodly shall be broken. And thus it is no vain labour, nor gamelesse service to serve the Lord.  
Doth a good life bring a good death? Use 3 Then the despairing words of God's children in a troubled sky, and when the waters enter into their soul; as, that God hath forsaken them; that God hath cast them off in displeasure, that God will not save them, and such like, are words of distemper, not of reason and judgement. For will God cast away his people? The answer is, Godforbid: The meaning is, he will not. Rom. 11.1. Neither can man's changeable tongue, altar the decree of God, that is unchangeable. Rom. 3.3.4. And we must not judge of the estate of any man before God, by his behaviour in death, or in a troubled soul. For there are many things in death which are the effects of the sharp disease he dieth of, and no impeachments of the faith he dieth in. And these may deprive his tongue of the use of reason, but cannot deprive his soul of eternal life. Which may be spoken also of a troubled soul. For as in a troubled water, the face in the water cannot be perceived, which, when it cometh to be clear, is manifest: so in a troubled spirit, the face of God's mercy seemeth to be changed against us, and to be quite gone, which out of temptation, and in a calm time, shineth wonderfully in our eyes. Besides, for these outward things, whether they befall a man in life or death; all things come alike to all. Eccles. 9.2 And so, one may die like a lamb and go to hell; and another die in exceeding torments, with lamentable unquietness, and shrieks of flesh, and go to heaven. But you will say; They both say and think that God hath cast them off. And I say again, that it may be their speech and opinion, and yet nothing to the prejudice of their salvation by Christ. For when and why do they so speak and think? It is not then, and because they are sick of that despair which ariseth either of the weakness of nature, or of the conscience of sin, toward death, And what marvel if then in that taking they utter some distempered words, and have strange and unquiet thoughts? Therefore though they should think they are damned, and speak it in such a disturbance and at such times, it can be but the voice and opinion of their sickness: and a sick man's judgement of himself is not to be regarded. So much for the act of walking; the object. before whom, followeth.  
Before him.] The object of our conversation is God: & the righteous walk before him, or have him before them in all their life, looking upon him, as upon a God of glorious majesty, that will not justify the wicked; of gracious mercy that pardoneth sinners; of special providence that numbereth our steps; and of infinite knowledge that seethe all our ways: or, they have God before them in Christ, and Christ in God, beholding his justice behind the screen of his mercy, and perceiving his mercy through the dark cloud of his justice. And they who so do, Doctr. cannot but do that which is good in his sight. The doctrine (then) is. The best mean of a good conversation, is to set the Lord always before us. This hath been partly spoken of in the first sermon, and first doctrine. The way to walk aright, is to behold the Lord in all our ways. So did Eliah, who (therefore) saith to Ahab: As the Lord lineth before whom I stand. 1. King. 17.2. Where he confirmeth his speech with an oath, and, lest Ahab should think, he made no conscience of what he said, addeth this clause, that he stood in the presence of God. As if he should have said: I set God before me in my sayings, and therefore make conscience of that I say. Cornelius in like manner, considering that he was before God in Peter's ministry, provoketh himself and others with him, to a solemn hearing of what should be spoken from God unto them; and therefore said: We are all here present before God, to hear all things that shall be commanded us of God. Act. 10.33. His meaning was, as if he should have said to Peter; though we much reverence thee, yet we more reverence a greater in place, than thou art, to wit, that terrible God and consuming fire that speaketh by thee. And indeed, who is he that (setting always before him the God, who is of pure eyes and cannot behold evil; Habac. 1.13.) will not loath the practising of iniquity, if he have any spark of grace in his heart, or blood of shame in his face? for, what Subject would dare to walk undecently, and not fear to do evil, in the eye of his Prince? or would a man steal in the presence, and before him that must judge him for his theft? And how (then) can we sin presumptuously, if we set him always before us, 
Qnest.  who is judge of quick and dead? But how shall we set the Lord before us, that we may live so as is here required, and bridle sin that it have not the head among us? I answer. Answ. We must set him before us in his last assize, & remember him as our dreadful judge: and this will much restrain us from sinning against him. The evil Steward, when he remembered that he had a Master who would shortly take his office from him, did wisely (though not justly) in it. Luc. 16.4.8. The contrary for getting of the judgement to come, and judge that will come, is the cause why so many so much differre to knock at the gate of Heaven with the hand of repentance, and voice of their prayers, putting off till there be no opening Math. 25.11. And (therefore) as riotous persons, who having little in their purse, do in their Inn call for all sorts and variety of Cates, forgetting that a reckoning and shot will come: so these graceless spenders in their Inns of ease, forgetting or putting off the shot and doom of the last day, do nothing but bathe themselves in the delights of sin, and put enough upon the reckoning & account to come, that they may walk securely according to the course of this world in all manner lusts and unrighteousness, contemning God. Am. 6.3. Secondly, we must set the Lord befóre us in his word: for so shall we do wisely, and not go out of the good way till he come unto us, in our death, or at his great day. Ps. 101.2. Ios. 1.8. and largely in the 119. Psalm. throughout. For this cause, the word is called a treasure; Mat. 13.44. A treasure which is to be found only in the field of the scriptures of the old and new testament; that we may hide it in our hearts, as we safely lay up a treasure. Papists (therefore) who walk in their own inventions as in by-ways, and Protestants that walk not in the way of God's commandments, but in the blind-way of their ignorant and foolish hearts, that are full of darkness. Rom. 1.21. Set not the Lord, but all manner sin and concupiscence before them, to work the same with all greediness. Eph. 4.19. Thirdly, we must set the Lord before us in his mercies and loving kindness: and this will bridle a good nature from sinning against him. For, the kindness of a father, many times, overcometh a bad nature; and then, what is it not able to do with a good nature? God's kindness to us, and tenderness of us, is more than the kindness of any father, and tenderness of any mother to the child whom they dearly love, Esay 49.15. And if we doubt of this, remember we the stories of David and of the prodigal son. For, how did the fatherly compassion and motherly pity of the Lord work, nay exceed toward both of them? David committed two great sins, not repenting for them, but lying in them, and adding divers other great evils unto them. The Lord did not, for all this, reject him, but had great care of him, and when he sought not his pardon, sent it home unto him by Nathan, in these words: The Lord hath put away thy sin, thou shalt not die. 2. Sam. 12.13. The prodigal son had run a long and wild course of error; yet did the pitiful father at his coming back, not drive him away, but meet him in the way, nor speak roughly to him, but deal kindly with him, nor run from him, but towards him, to bid him welcome, not to bid him be gone. Luc. 15.11. etc. His very misery was sufficient matter to work upon his father's heart, would not this overcome a man? the Lord is kinder to us: and how can we, setting him before us in so great love, but break of the course of sin, and with a yeeding heart return to our father? Fourthly, we must set the Lord before us in his providence, not only general to all, but particular to us, which, being well considered, must needs do something with us for a better course. For, who will not seek to please him, or her upon whom he must rely for all the turns of life? Seeing then we depend on God for all things, and that our life is at his only pleasure, who breath in the air of his mercies: how can we think of this, and think indeed, and earnestly thereof, and not strive to obey him in his word, of whose providence we move, and have being? Acts 17.28. Fiftly, and lastly (for it were infinite to speak of all) we must set the Lord before us in Christ: in whom he so loved us, (not then friends, but enemies. Ro. 5.8.10.) that he gave his Son to death for us: joh. 3.10. Now what enemy will not be reconciled and dearly love him, who shall but offer to die for him. Christ died, and made not an offer only to die for us: and is not this sufficient, being well and deeply thought of, to reconcile us to God by submission, to Christ by spiritual life?  
By all this we may easily judge why God is so little regarded among us. Use. For we set him seldom before us, and as seldom we appear before him; rather we say, Depart from us, we desire not the knowledge of thy ways: job. 21.14. So did David's enemies, of whom he maketh complaint in divers Psalms. For, he saith, they sought not God: and (which made them more securely to do evil) they thought there was no God. And (after) he giveth this for a reason of their so desperate and bold madness: The judgements of God were high above their sight: that is, they set them so far off, that they never looked after them, nor did remember them. Ps. 10.4.5. Further, speaking of strangers that rose up against him, and of tyrants that sought his life; that which made them so cruel (as he saith) was: they set not God before them. Ps. 54.3. & 86.14. God was not in their thoughts, nor the fear of God before their eyes: therefore they kept no measure in sinning. Let us, for ourselves, remember this, who have the Lord set before us in the preaching of the Gospel every sabbath day. Let us remember him in his Son, and not forget him in his judgements, specially in his last judgement. The end of our days and the beginning of that, draweth on: the Sun is (long since) past the meredian line: and death (we know) will not be answered with an I pray thee have me excused. Luc. 14.19. Let us not therefore put off till the flood come, not of waters, but of insufferable fire, or till the Lord come with devouring fire, and with his tempest of the last judgement to kindle it. Let us rather frame that course for ourselves now, that (hereafter) may prove, in our dying hour, or at this world's last hour, an ark for our bodies, and a tabernacle for our souls. If we would set the word before us, or God, in it, we should see our dangerous ways, and by so clear a light better direct our steps. Ps. 119.105. If we would well remember God's providence over us and care for us, we should not do as we have done, we would bear evils more patiently, and do evil more unwillingly, seeing whatsoever cometh to us cometh by his appointment, and whatsoever evil is done against him by us, is done against his bounties and love. And, if we would set him before us in Christ, how could we sin against the sacrifice of such a Redeemer? or if we would set Christ before us, in that day, wherein this world (that must be destroyed) shall crackle about our cares, being all on fire, and the large jerusalem of the earth be brought down by him who will send forth his voice, and that a mighty voice; Ps. 50.3.4. how little would we regard the short and deare-prized pleasures, of this our momentany and fading life? But, because God is so far out of our sight, and so late in our hearts, therefore do offenders so multiply among us, and sin so abound that the regions begin to grow white, and we cannot but think, that the Angel will shortly thrust in his sickle. Men are at no pains, and bestow no care in God's service. Men are merciless, without natural affection, false accusers, and despisers of them which are good. 2. Tim. 3.3. Men want faith: and some go clean against it, both in word and in books written. Sin is full ripe now, which in our father's days, was but green in the ear: and iniquity, that then strove with righteousness, hath (now) gotten the upper hand: what do all these show but that God is forgotten, and that the fearful God is cast behind us in this age of so great liberty and fullness of sin? The Lord give us the due consideration of these things, & pardon our great sins for his own great names sake: to whom be praise and glory for ever.  
The end of the third sermon.   

THE FOURTH SERMON.  JUDES' Epistle verses 14.15. 
Vers. 14 Behold the Lord cometh with thousands of Saints.  
Vers. 15. Togive judgement upon all men; and to rebuke all the ungodly among them of all their wicked deeds, which they have ungodly committed; and of all their cruel speakings, which wicked sinners have spoken against him.  
THis prophecy was ancient; for he to whom this testimony is ascribed, was the seventh from ADAM. And it is like, it either passed as Enocks, from hand to hand, by tradition, or was found, in the days of the Apostles, extant in some book bearing enoch's name. For the jews had some unwritten truths which were profitable and good for instruction, and yet were not made articles or rules of faith to salvation. This prophecy of enoch's, and testimony of judes might be one: yet was it as common water, till it passed through the sanctuary. Ezech. 47.1. Till the Apostle Jude, or the holy Ghost by him set it down in scripture, it was to be received but as other truths, which are to have their allowance from the book of faith. But now that the Lord hath brought it into his treasury; among the other golden plates which bear (for letters of credence) the stamp of his Spirit, we must take it for his own coin and sacred metal, distinguishing it from base metal that hath received but common impression, and is marked with the finger of man. That which the Apostle would prove by this testimony, is, that those seducers of God's people, of whom he had spoken already in the fourth verse, should perish, being fore-written to condemnation. As if he should have said: God will give judgement to destruction, against all ungodly men: And of this number are these deceivers. Therefore they also shall perish and be damned. This is the Apostles drift in the allegation of the prophecy. Wherein, (to say nothing of the preface to it,) we have speech of the last general judgement, ver. 14. and of the ends of the judges coming, ver. 15. In the first, the Apostle speaketh of the certainty of the thing, and with what solemnity it shall be performed? The ends of the judges coming are general, & surely as concern, the wicked; first, in their deeds, whereof they shall be judged; and secondly, in their words, for which they shall give answer. In the certainty of this last judgement two things may be considered: as first, who shall be judge, the Lord, and secondly, the manner of propounding this judgement, in the word cometh. He that is judge, is the Lord, to wit, the Lord jesus Christ, who shall hold the Court of assize in the clouds, and cite all nations before him with the sound of the last trumpet. He shall be judge, who is of pure eyes, and cannot behold evil: Habac. 1.13 Who judgeth the world with righteousness, and his people with equity: Psa. 98 9 And who is gracious to his servants, and terrible to Sinners.  
From whence this point is taught; Doctr. that the day of the last judgement is kept by Christ only, who will come both as a Saviour, and as a judge; and in a day of as great joy as may be, and fear as ever was. Christ himself saith, the father judgeth no man. joh. 5.22. To wit directly, but by the son, to whom he hath committed all judgement: that is, to whom, only he hath given the hearing of the last day. Peter, in his Sermon to Cornelius and his company, saith as much, saying, that Christ is ordained of God a judge of quick and dead. Act. 10.42. His meaning is: it was the decree and will of God from eternity, that Christ properly should be judge: and that he should condemn the world, who was condemned in the world, and save his own who died for his own. And the Apostle Paul charging Timothy, by the charge of an adjuration, to preach the word; giveth him a commandment so to do before God, and before jesus Christ: whom he describeth by a proper effect, which is, that he shall judge the quick and dead, at his appearing and in his kingdom, that is, in that day of his great glory. 2. Tim. 4.1. Also the same Apostle Paul telleth the men of Athens that God will judge the world by that man, to wit, Christ, God and Man: whom he hath appointed, or whom, by a decree elder than the world, he hath made judge. And he (saith the Apostle) shall judge the world in righteousness. Act. 17.31. Others may sell judgement, but he will give true judgement, and execute judgement with righteousness. Quest. You will say: Must not the Father and holy Ghost be judges as well as Christ? Answ. I answer, that judgement is an action belonging to all the three persons in Trinity, but the execution of it is proper to the Son, by whom the Father and holy Ghost do judge the world. Quest. But what say you, to those places of Scripture, where it is said that the Apostles shall sit upon Thrones and judge the tribes of Israel, Mat. 19.28. and that the Saints shall judge the world? 1. Cor. 6.2. Answ. I say that the authority of judgement doth not belong either to Apostles or Saints: and that, in their manner of judgement, they resemble justices, who at an assize, are in a manner judges, and yet give no sentence, but only approve the sentence that is given. The judges for the time, have the whole authority; justices on the bench are but assistants and witnesses. So (here) the definitive judgement is proper to Christ, who is judge himself; The Saints and Apostles are not judges, but as judges, having no voices of authority but of assent. Thus it hath been showed that Christ (only) is judge, it must be further showed that he is both a Saviour, and a judge. Our conversation (saith the Apostle) is in heaven. He speaketh of himself and of the Saints, whose conversation and life is not carnal, but spiritual. And from thence, we (saith the same Apostle) that is, all the godly, look for the Saviour, meaning Christ the Lord, who is a Saviour to the righteous, and a judge to the ungodly. Phil. 3.20. Also, the grace of God that hath appeared (as the bright sunshine) in our salvation, teacheth us to live soberly, righteously and godlily, as they that look for the appearing of their Saviour, Tit, 2.13. that is, for the coming of Christ, who will save his people, and judge the wicked and sinners. So he is called the Saviour of his body, which is the church, Ephes. 5.23. because at the last day, and at his last coming, he will come as a Saviour to it, as a judge to the enemies of it. And that this will be a terrible day to the wicked, and day of as great reiolcing to the righteous, appeareth in Psal. first, & verses 3. & 4. Where that Prophet, speaking of the different estates of the godly and sinners, in their appearances at the great Sessions of the last judgement, saith, that the leaf of the righteous shall not fade, but the chaff of the ungodly, shall be driven away. Christ saith that it shall be a day of such tribulation to the ungodly men, that their hearts shall fail them for fear, when they think of it, or look after it. Luke 21.26. But speaking of and to the righteous, by showing what manner day it shall be to them, he biddeth them (for the peace it bringeth, and joy it promiseth to all such) to look up, and to list up their heads; for it is the day of their redemption (saith he) draweth near. ver. 28. And the Prophet Daniel aimeth at this, where speaking of the divers manners and ends of their rising, who sleep in the dust of the earth, saith that some shall awake to everlasting life, some to shame and perpetual contempt. Dan. 12.2. as if he had said; all the dead shall not have a like resurrection; for some shall be raised to life, some to condemnation, some shall have a joyful, some a dreadful rising, to some it shall be a bitter day, to some their marriage day. joh. 5.29. Thus the righteous shall rejoice when he seethe the vengeance. Ps. 58.10. But the strange children shall shrink away and fear in their privy chambers. Ps. 18.45. saying to the mountains, fall upon us, and to the hills, cover us. The godly shall appear with boldness, coming before Christ, who will be their advocate, not judge, except to acquit them and to give them the crown of righteousness. The wicked not so: for, the wicked shall not stand in judgement, nor sinners in the assembly of the righteous. Psal. 1.5. Thus the doctrine standeth fast, being proved in every part, particularly. Other reasons may be given for further illustration. The reasons. And first, there is great reason that Christ should be judge himself. For, he alone is the Saviour: and therefore he alone must be judge. He that saveth his elect, must condemn the world. Secondly, he is the head of his Church to save it from harms, and to wring out the dregs of his wrath upon their heads that harm it. Eph. 5.23. Esa. 63.1.2.6. And how can he thus deliver his Church, if he be not her Saviour, and thus be revenged on his Church's enemies, if he be not there judge? Thirdly, it shall be a day of joy unspeakable to the godly, and of terror importable to the wicked. For, the godly shall meet the Lord in the 
2 1. Thes. 4.17.  air. The furnace, that is appointed to purge the world, and to consume sinners, shall have no power over such, nor the smell of it come upon them. Dan. 3.27. The judge will be their Saviour. The witnesses, the Angels, the Saints, and the great inquest of all the creatures will clear them. And, who shall lay any thing to the charge of Gods elect. Rom. 8.33. The things that they shall be judged off, are condemned in Christ; and the sting of conviction is departed from them to his death, who hath conquered all the power of the enemy. The tribunal, that face of it that is toward them, shall put off fear, and become a session-house of mercy and of plentiful redemption. The sentence pronounced shall send them to their houses of joy and bliss endless, and their father will give them the kingdom. Luc. 12.32. But, as the godly shall (thus) hear a most blessed sentence of absolution, so the wicked shall (then) hear their just sentence of separation from God. Where all things shall make them to melt away with an horrible dread, and minister great matter of all fear and terror in that day For first, it shall be a most fearful thing to see and consider the number of them without number, that shall run hither and thither to hide themselves in the holes of the earth. The place & ground on which they must stand will be fearful: for, it shall be all on a flaming fire. The judge will be fearful: for, God is judge himself. The things that they shall be judged off will be fearful: for, their secret and dark ungodliness shall then (every thought of it) come to light, and be judged in the sight of fire, in the sight of water, in the sight of Angels, in the sight of all the elements, in the sight of men, and presence of God, the judge of quick and dead, on whose head are many crowns, and who is clothed with a garment dipped in blood Apoc. 19.11.13. The witnesses will be fearful, which will be their own griping conscience, and Gods allseeing providence, the accusing Angels, their offended brother, and millions of creatures abused by them. The bench will be fearful; for, it shall be to them a tribunal of judgement without mercy. The sentence will be (if any thing) most fearful, as that which shall proceed against all unrighteous people in the fearful form. Go ye accursed into everlasting fire, prepared for the Devil and his Angels. And the fire, that to which they are appointed, shall have no end of fear. For this fire is a far other thing then the fire of the chimney, the fire of Gehenna, then material fire.  
The uses of this point concern the godly, and sinners. Use 1 It is comfortable to the godly that Christ shall be judge: and they who have followed him in the regeneration, may lift their head to their redemption at hand when he cometh, who will judge his people with equity, that is, with savour. For he must be judge, who hath communicated to all his servants the sweet and loving names of his 
a Mar. 33.  mother, sisters, brethren, 
b Cant. 4.9 10.11.12.  spouse, 
c john. 15.14.15.  friends. Now we are his mother if we bear him in the womb of our hearts by faith, as Marie bore him in the womb of her body. And we are his brethren and sisters, if we love him as brethren, and cherish him as sisters, in his weak and despised servants among us. And if we keep ourselves to him alone by matrimonial faithfulness, we are his spouse & wife. And, we are his friends, if we do whatsoever he command us. We being these, and doing thus, what need we fear? for, if we be his mother, may we not come to him with as great boldness and expectation of success, as did Bath-sheba to Solomon, the natural mother to her Son? 1. King. 2.19. If we be his spouse, shall we fear to make him our judge, who is one with us in spiritual marriage, and by the espousal of faith our husband and friend? or, will one kind brother, fear to make another his judge? Can he condemn us to death, who hath redeemed us from death eternal? He is our judge, who (also) is our advocate at his father's right hand, and maketh intercession for us. Art thou afraid that thy judge will be unmerciful? O what a vain fear is that, seeing he is thy judge, who condemned himself to save thee from judgement? who emptied himself for thy filling? bestowed and spent himself for thy restoring? and gave his life, which passed out at all the gates of his bodic, for the life of thy soul? Can the sentence be sharp that cometh from the throne of grace, in the hand of a Redeemer, from whom cometh salvation? or, will he, who stood at the bar to deliver us, go up to the bench, and sit down in the throne to condemn us? Rom. 8.1. or, shall we fear any longer when our advocate is made our judge? And when he who came to save us, may save, or condemn?  
But shall Christ be judge? Use 1 The other was not more comfortable to the Saints, than this shall be terrible to ungodly sinners. For what a hart-breaking will it be to the wicked and death, beyond all kinds of death temporal, to see him who is their chief enemy, in chief place? What comfort can it be to a covetous man or woman to be judged by him, for avarice, who limited all his cares to the present day, and spoke so much & earnestly against the morrows care? Or, to a proud person to have him his judge, who humbled himself as a child being God of majesty, and set the low door of humility, before the courts of his father's house? Or to fleshly persons to appear at his bar of judgement, whose whole life was lead in temperance, and commandment was, that we should be sober? Or to Whoremongers, and Adulterers (whom God will judge. Heb. 13.4. to receive sentence of death or absolution from his mouth, who (himself) was born of a pure Virgin, and hath those for his followers, who were not defiled with women. Apoc. 14.4. Or to the unmerciful, to be tried by him, who when many dogs come about him, prayed for his persecutors, saying; Father forgive them they know not what they do? Luke 23.34. Or to murderers, to stand in his presence, who being reviled, reviled not again, whose coming was to save the life and not to spill it. If thou hadst a cause to be heard in some court of justice, and it should be told thee that the like in that very Court, had been judged against another that morning; wouldst thou not rather agree with thine Adversary, then adventure thy matter in that Court wherein, & the presence of that judge before whom the very same matter had been already condemned in another man's case? Even so then, seeing it is most certain, that sentence hath passed already against all kinds of sins and degrees of sinners, as it is to be seen in the assize book of the word of God; Should not the wicked and sinners dread to appear, in their evils, and those evils unrepented of, before that terrible judge, who hath already condemned to destruction so many millions of sinners and reprobates, men, women, bond, and free? Should they not rather go back by consideration? Entreat the judge by prayers of repentance? Submit by a better course? be reconciled by amendment? And please him by obedience who is Lord of all? Men must not think to sin, and to be called to no account for their sins, or to offer wrongs to their innocent neighbour, and not to suffer as wrong doers: For Christ is judge: And though all men were corrupt, and seats of judgement partial; yet there is a God that judgeth right. A day will come, when Naboth shall have his vineyard: when the Martyrs who lost their lives shall find them: and they who are railed on for the name of Christ, shall have praise of their enemies. Christ will honour those who have honoured him, raise up those who died for him, restore those sums which in deeds of charity, and works of mercy, have been lent to him, and liberally reward those who served him. But for the wicked, though they were glorious in their life, and pompous in their death; they shall be nothing so in their rising, and there shame shall come, when their judgement cometh. He that hath so much pleasure here, as to be clothed in purple, and to far well and delicately every day, Luke 16.19. could not have in hell torments, one drop of water to cool his tongue tormented in those flames. vers. 24. Neither could he have the presence of Lazarus for a moment, who cared not for the cry of Lazarus, when he was in his ruff, and Lazarus in his rags. ver, 26.29.31,  
A reproof of their madness, Use 3 who go on in sin impenitently, because here they answer not for sin at the bar of man: either because they have great friends, or because they have a good purse, or because the judge is their friend; or because the country will stick unto them. For what though no mortal judge condemn them? The righteous judge will. Though men execute partial sentence, he who is judge of all men, will execute righteousness in the clouds, from which there is no appeal. On earth, there are means to acquit and set free from bonds, and death, a guilty prisoner, as, the abusing of the judge, the corrupting of the witnesses, acquaintance with the jurors, favour with the Sheriff, and many such shifts. The judge may be deceived by certain pricks in the law that destroy justice. But there are no such, either pricks or points in that undefiled law by which both quick and dead shall be judged; The witnesses cannot be stopped: For, the book of our consciences will not lie, and that book of evidence which God himself keepeth, cannot. The jurors (the creatures) are the Lords servants to whom they shall give glory in their true and honest verdicts, not respecting the arm of flesh, or face of man. No persuasions or windings will then serve; For God is judge himself, and his Sheriffs are the mighty Angels of his presence: The high acts of God are in their mouth, and a two edged sword is put in their hands to execute vengeance upon the heathen, and corrections among the people. Psal. 149.6.7. Or, if the Sheriffs, jurors, and witnesses could be corrupted with money (which were unspeakable folly to think of) what shall we have to give them, when all shall be destroyed with fire? And for favour: how can we look for any in a day, not of mercy, but of judgement? Further, to avoid an earthly sentence, we plead an appeal or retraction: but here can be no appeal: For, all appeals are to an higher. But what judge is higher than God, or court above this of the last day? And for reversing of judgement once given, there is as little hope. For, there shall not be any more sitting or second judgement. Let us not think then (because we can escape man's sentence) that no sentence to come, shall condemn us. Or that there is no judgement, but man's judgement, or judge, but man. For where men end, God gins; and where men are partial, he will do justice. Here men break the Sabbath and are drunken, here they whore, and swear, and deceive, and do vilely, and answer not unto men for these riots of sin Shall they therefore go free? O nothing less, hereafter they shall answer them, and in hell pay dearly for them, except they repent. So much for the person of the judge, the manner of propounding the judgement followeth.  
cometh with, etc.] The tense or time, that the Apostle speaketh in, noteth the certainty; or, (as I may say) presentness of the judges coming. Where he useth the time present, for the future, he cometh, for he will come. And this is to teach us, that a judgement will, and must (most certainly) be. So it is said that the great day of the Lords wrath is come. Apoc. 6.17. Not will come, but is come: as if that had been come a thousand and siue hundred years a go that is not come yet. The like speech we have in the 13. of Esay and ninth verse, when it was further off. In the time of the Prophet Zephanie it is said to be near. Zeph. 1.14. and Malachi, another Prophet, and the last of the Prophets, speaketh (as Enoch here,) it cometh. Peter saith it is at hand, though no man can show the fingers of this hand. 1. Pet. 4.7. Christ saith, he cometh shortly. Apoc. 3.11. nay, that he standeth at the door, as if he were come already. verse 20. And indeed, as the day will most surely come, so it cannot be long in coming. It is not in the fathom of man's head to tell, or heart to know how near or far off the day is; only God knoweth, and Christ as God, in what year, month, and day, this frame shall go down. In an age long since, the day was near, now the hour is near. But curiosity is to be avoided in a concealed matter, and in this forbidden tree of knowledge. It is sufficient for us to know that such a day will come, and it shall be our wisdom, always to be ready for it, that it come not upon us, as the snare upon the bird. The reasons of the certainty of this day of judgement, are. First, it is the will and decree of God; for, the Apostle saith: He hath appointed a day in the which he will judge the world in righteousness. Act. 17.31. Now the will and decree of God is unchangeable. His counsel shall stand Esa. 46.10. Secondly, it is an article of our faith grounded on the word of God. But the articles of our faith are all certain, and most certain. Thirdly, the scripture saith that God will make manifest every man's work, and judge the secrets of men. Eccles. 12.14. Luc. 8.17. Rom. 2.16. This is not done here: and here many matters are cloaked and carried in a mist, that deserve judgement and merit condemnation. Therefore, and that God may be just in his sayings, there must be a sessions of gaol-delivery, which we call, with the scriptures, the judgement of the last day. Fourthly, the godly do here groan under many miseries, and the ungodly wallow in delights: the rich live delicately, and Lazarus is in pain: therefore, is it necessary (as it is certain) that a day should come wherein the Lord may make known his righteousness, and magnify his justice before his glorious throne: that they who have lived merrily, dishonouring God, might live in torments of fire; and they whose life hath been miserable, serving the Lord, might be comforted for ever. Some have offended deeply, and have not been touched by the Magistrate, some have suffered great rebuke, sometimes death, deserving favour: therefore a day must come, and is appointed, wherein the Lord, that is just, will recompense tribulation to all that have troubled the righteous, and to such as were troubled by them, rest. 2. Thes. 1.6.7. On the other side, would it not be hard for the godly, who here have endured the cross, for the joy that was set before them, if there should not come a time of refreshing from God? and would it not too much indu●rate the wicked, who drink iniquity as water, if they should escape all punishments and vengeance, here, and after death. Fiftly, this is shadowed out in that householder, who, when even was come, called the Labourers, and gave every man his hire and penny. Math. 20.8.10. And, if a wise Master will reckon with his servants: Math. 25.19. shall we think that the wisest will not (one day) reckon with sinners, and call them before him for his money, that is, precious graces of wit, learning, authority, wealth, and other ontward and inward ornaments of life, which they have consumed on their lusts? Sixtly, every wicked man's conscience doth, by a trembling fear, as in Felix, at one time or another, justify this point of a judgement to come. Act. 24, 26. And, therefore, as the flood of waters once drowned the world, except a few who were saved in the ark: Gen. 7 1.7.2. Pet. 2.5. So it is certain that the flood and tempest of the last days fire shall burn it, and all in it, except such as Christ hath, or will (then) gather into the little ark of his Church. In the evening of this world, and when there shall be no more time, he will call the labourers before him, giving them the penny or pay of everlasting life; but for the idle and loiterers, forth of the vineyard and out of Christ, he will let them go with sinners to the place prepared for them: as they have lived without the Church or idly in it; so when the labourers receive their penny, they shall hear; depart from me ye that work iniquity, I know you not. Math. 7.23. Thus it is proved, not only to be certain, but necessary that there should be a judgement.  
But some will say: Quest. seeing men come to their account at their death, what needeth any other day of audit or hearing?  
I answer; Answ. Men at their death receive but private judgement; here they shall receive public sentence: Then, they are judged in their souls only, here they shall be judged in soul and body: that is, but a close Sessions, that an open or solemn assize. There, much of their shame is hid, here they shall be shamed to the full. And if our own laws do not condemn, and execute malefactors in prison, but for their greater shame, in open place, and manner: It is great reason that wicked sinners should not privately in their graves, as in prison, be judged and led to execution, but be brought to the public scaffold and bar of solemn fession, there to receive their shame and sentence together; and not to be executed by a close death in the goal but be brought forth to suffer upon the high stage of the world, in the sight of Saints and Angels, where all eyes may see them.  
But is not Christ judge in this life? Quest. And is there not a judgement begun here?  
Indeed, Answ. there is a judgement begun already, a judgement that goeth before this of the last day. For God hath erected, in the consistory of every man's heart, a certain judgement seat, where conscience is judge. The wicked securely despise, or scornfully deride this judge and judgement seat: but it giveth them many secret gripes, though they profit not by them. Oftentimes, God's children themselves, because that the noises and sounds that the ring of the world maketh in them, do too much neglect these loud calls of their consciences to amendment of life. But this is the judgement that the Lord beginneth here, with which they must well be acquainted, who mean to stand before Christ the judge at the last day. And this, one well compareth to our quarter-Sessions, which are kept for mulcts, and meddle not in matters of life and death, as Sessions of goal delivery do. For in this mid-space between these Sessions, and that day of assize, the Lord executeth a kind of judgement among his household people and enemies, by taking his grace from his servants for a season, from the wicked for ever; Or, by taking something from his children that they loved to much and did hurt them, and that from the wicked that they seemed to have. The first, to prepare the righteous for a better world, the other, to make the wicked ready for the sentence of their last and just damnation begun in this world. That we may be fitted for this comfortable meeting of the Lord in the air, and not live in sin, as those workers of iniquity do●, upon whom these mid-Sessions have passed sentence, binding them over to the close sessions of their death, or more public assize of the last day, when all prisons must be rid, and graves emptied; let us not slightly pass over those several penalties that the Lord inflicteth at his quarter-sessions in the twitches of our conscience for some good omitted, or evil done: But when he thus calleth us, let us answer, here am I. A learned Father compareth conscience (which is the knowledge that we have with ourselves of some good or evil) to water in a Well, which, when it is troubled, showeth no image of any face, but waxing clear, doth. So if we suffer this crystal of our conscience to be mudded with foul trespasses of habit or impenitency, we shall never see our natural face in it, neither perceive how deadly we sin against God and our own souls: Where if we purge daily for our daily offences, and greatly for our greater sins; if we have an eye always to the Lord and his proceed in us, making good use of those privy & secret pinches that our consciences give us, when we do amiss; we shall in so clear a fountain of our good conscience (as in a true glass) behold with sanctified profit, the many faults of our life, and so the sooner and more conveniently be humbled for them. Or, if when our consciences reprove us of our ways, we listen unto them, and make present good use of the strokes of our heart for evil deeds, and that, while we be tender and sensible of sin; we shall avoid the plague of a foolish heart, or heart past feeling, Ephes. 4.19. and not go desperately on with bold sinners, in the way that leadeth to destruction. Thus may we profit greatly by the judgement that is begun in us, in these mulcts of our consciences or mid-hearing, preparing us, with comfort, to the hearing of the last day.  
A confutation of all Atheists, Use 1 whether Atheists in judgement, or in life Atheists, who deny the judgement to come, or live as if there should be none. Of such we read, who slandering the footsteps of Christ's coming, said; where is the promise of that day? 2. Pet. 3.4. that is, what is become of it, and of all this talk about it? So there were in Esay, who said, when they heard of such a day. Let him make speed, let him hasten his work, that we may see it; as if they should have said; if it shall be at all, let it be now. Or, he had need to hasten it, if we shall believe it. Esay 5.19. And in Amos time there was a large fellowship of these mates, who put the evil day, the day of their death and judgement which they called evil, far off. Amos 6.3. But have we none of this knot and conspiracy in our own time? Yes, too many: whom I leave to the mercy of God to be amended; or, as the dross of the earth, to be consumed with the fire of his coming, who will come with fire and his chariots like a whirlwind. Esay 66.15.  
A reproof of their security, Use 2 who by certain slumbering delays and puttings off, walk in no reverence of the Lords coming, or remembrance of their own death. For the young man presumeth that he shall live long, and the oldest, that he may live one year longer. But knowing these terrors of the Lord, what care should be in us, presently to set our house and nature in some good order for the coming of Christ the judge, or for our own last end, in which we shall be judged? 2. Cor. 5.11. Scholars who come to render to their Master the lesson or part given them, do it not without fear: and shall we not fear to think of that day in which we must give account to Christ the judge for all the things that he hath put in our hand and keeping? When Paul willed the men of Athens to repent, it was upon this ground that the Lord had appointed a day wherein he would judge the world in righteousness. Act. 17.31. As if he had said; ye shall be sure to be judged; and therefore, repent. And yet we live in sin, and our hearts are not turned. If we were sure that Christ would come to judgement the next May day: what an alteration would it work in many of us? and how would it change us, and move us? who would set his heart upon riches? who would deceive and oppress? who would spend so much in apparel, and so many days in vanity? who durst be drunk? who durst swear, and lie, and commit adultery? what would become of our May-games, dancing greene's and bowers, and such conventicles of spiritual fugitives from God on his Sabbaths? who would not (rather) pass the time, that remaineth, in God's service? and run to sermons? and read and pray devoutly? and bestow good hours well, and not spend time in chambering and wantonness? But we are not sure that that day shall tarry till May next. And we know not that Christ's day will come, this week, or the next, or this present day and hour, or while I am speaking of it: and yet we walk in as great security, and as desperately in sin, as if we were certain it would not come in our time. If we hear a sudden cry of fire, fire, we are astonished out of measure: and yet hearing by our Preachers (the Lords trumpets) so many and fearful threatenings by the word, concerning the fires of hell and judgement, when, not a few houses, but the whole world shall burn like an oven, we are not moved. Every one (almost) will give his best help for the quenching of a material fire: but who regardeth to save himself, or to preserve others from the unquenchable fire of hell, and terrible fire of the Lords coming, that will most certainly, (we know not how soon) flame out to the burning of this great Sodom of the Earth, in the which the heavens shall pass away with a noise, the elements shall melt with heat, and all things corruptible shall be dissolved most speedily, as if they did flee away? 2. Pet. 3.10. Apoc. 20.11. Christ, even now, standeth at the door of thy Christian heart, to wit, as a guest and stranger that would be entertained. Apoc. 3.20. and thou by continuing in sin, deniest to receive him. He threateneth by the law, he reproveth by the law, and condemneth by it all impenitent sinners. By these he knocketh earnestly and crieth vehemently at the door of thy heart to open unto him: and wilt thou tarry till by thy death he break in, or by his particular coming? If a great man should knock at our door, what stirring would there be to receive him presently, and as is me●te? Is there any greater or more worthy guest than Christ, who knocketh, by the ministery of the Gospel, at the gate of our heart, who reacheth forth the hand of his threatenings, to beat upon our consciences day and night, that we might turn with all speed, which is our opening to the son of God: and shall we give him no entrance after so long a time of waiting at our hearts for our conversion? A great man will not be so abused: and shall we think that the mighty God will take it well, that, after so many knockings and long standing without, he should find no door of admission into us, or opening by us, and should still be deferred and put off? or can these days long continue, wherein charity is waxen so cold, and faith so scant? In men there is not the mercy that hath been. No man (almost) will speak in a good cause without a fee, and without a gift in the hand there is no hearing for it. Sin rankleth in the bosom, and rattleth in the bones of the inveterate adulterer. The aged drunkard pleadeth unto and prescribeth for his sin, wrong sentence is good judgement in some earthly courts. And, men hold their peace of these things, but will God do so? will not he speak? will he keep silence for ever? will he not by the writ of his last great sessions, remove all these matters to his own court of audience shortly? Let us not therefore too much presume, or think that God is like us because he holdeth his tongue while we do such things: for, he will reprove us, and set them in order before us. Ps. 50.21.  
But must a judgement be? Use 3 Let us then (while we are here) use all good means for abating the edge and severity of this judgement toward ourselves. And that we may not enter upon the sharp of it, it shall be good to practise that lesson of the Apostle, where he telleth us that if we would judge ourselves, we should not be judged. 1. Cor. 11.31. As if he should have said: if we would examine ourselves of our sins, confess them before God the judge, give sentence against them, or (as a judge upon the bench) condemn them, and ourselves for them, we should not come into condemnation. Or, if we would judge ourselves, God would not judge us: and if we would condemn ourselves God would deliver us. For we shall not receive a double judgement, nor double sentence from him that judgeth righteously. When David judged himself, God forgave him. 2. Sa. 12.13. When job confessed against himself, God accepted him. job. 42.6.8. and when the lost son came unto himself, the father presently received him. Luk. 15.17.18.19 20. So shall it be with us in the day of Christ, if we will (accordingly) humble ourselves in our day. With earthly judges, the more is confessed by a malefactor, the worse it may be for him: but, so is it not with Christ the judge. For, the more we aggravate our faults, the more will he lessen them; the more we lay upon them, the more will he take from them; the more we mislike them, the less will he judge them. Let us learn then to avoid the common fashion and error of the world, in lessening, hiding, excusing, and justifying of our faults, because we would not be shamed nor condemned here. For here we must be ashamed, if hereafter we would not take shame: and here we must be condemned, if hereafter we would not be condemned of the Lord. And better now suffer a little, that is, in this life, than (after it) suffer with sinners, in torments and woe endless. So much for the certainty of the judgement, it followeth to show with how great a train and solemnity it shall be performed.  
With thousands of Saints, etc.] Or with his holy thousands. These thousands of Christ are the royal host of his Angels, and the glorious company of his Saints, all which shall attend their Lord unto judgement. The meaning is, that Christ shall be brought with great glory and attendance to the throne of his last Sessions. The doctrine is: Doctr. The second coming of Christ shall be manifest, and will be glorious. Daniel the Prophet, hath a singular place for this purpose, where speaking of God the Father, & Christ his Son, and of their state and magnificence which was, that they sat in thrones, shining bright like the flame of a furnace, and therefore called thrones of fire, the wheels of which were as burning fire; Dan. 7.9. He saith that the ancient of days, meaning Christ, who is the same and his years shall not fail, Heb. 1.12. sat on his throne, where thousand thousands ministered unto him; and ten thousand thousands stood before him, or attended upon him. ver. 10. all which is spoken, to show, with what a Court of attendance, and train of glory, Christ shall (as it were) be brought to the hall and judgement place at the last great day. And further, to make manifest so solemn a Session, it is added, that the books shall be opened: meaning chiefly by these books, as Saint. john doth. Apoc. 20.12. the book of Life, which is the book of the law written, and the book of conscience in every man's heart. The book of the law showeth what we should have done, and the book of conscience what we have done. And against these there is no exception. For the book of the law, is a book of commandments, that are all holy and righteous, Psal. 19.9. And the book of conscience a book of evidence that cannot lie. He that is judged by it, is judged by a book that was ever in his own keeping, and is written with his own hand: and how can that be falsified? For God will judge no man by another man's conscience, but by his own. So manifest and glorious shall Christ's coming be. Saint Paul speaking of this second coming of Christ, showeth that it shall be manifest. For, he saith, it shall be with a shout. 1. Thes. 4.16. Meaning by it, aloud and vehement cry, such as Mariners take, who doing some business in the ship, make a very strong and common shout. And this is further showed by that which followeth of the trumpet the shrillest and lowedest of all musical instruments. The Evangelists speaking of the same coming of Christ, unto judgement, say: it shall be glorious. There words are: The Son of Man shall come in his glory, and all the holy Angels with him. Mat. 25.31. Mar. 8.38. Mat. 16 27. Or, the Son of Man shall come in a cloud with power & great glory. Luk. 21.27. Their meaning is; that, as at the setting forth of his Gospel, all the host of heaven did assist him: so coming to revenge and visit for the contempt of that same Gospel, all his Saints, Angels, and servants shall attend upon him. As (therefore) earthly judges are brought with great pomp and terror to the hall or place of sitting, the Sheriff, the justices, and many other gentlemen attending them to the court, and the halberds going before: So (here) the son of God, the great judge, is said to come with his holy thousands: whose Sheriff is, powers, principalities, thrones, and dominions, whose followers are the patriarchs, and Prophets, with the twelve Apostles, and with Disciples innumerable, whose guard are the Angels, and not a few billmen, whose troops are the blessed Martyrs, the forty and four thousand who have his father's name written in their foreheads. Apoc. 14.1. Whose throne is of fire, and seat of burning jasper, whose garments are (not of scarlet) but of vengeance, whose head is like wool, and feet like unto sine brass, and voice as the sound of many waters. Apoc. 1.13.14, 15. Thus shall his coming be manifest, and thus will his person be glorious, who shall come to judge the world. The reasons. There must be a difference between Christ's first coming in the flesh, and second coming to judgement. Now, his first coming was base, therefore his second coming must be glorious. His first was obscure, his second therefore must be manifest. In the first, he came into the world, in the second he comes against it. His first was to receive judgement, his second is to give judgement. His first, in mercy, his second with rebuke. Then, he came as a servant, poor and without show, but now he cometh as the mighty God with power and great glory. Tit. 2.13. And, if judges of assize do not ascend to their seats of judgement, but (as we have said) with great state & solemnity: shall we think that the Lord of the Angels, & judge of man will go meanly attended) to his tribunal in the clouds? 2. Christ's second coming is to condemn the world, & to cast fear in the face of every sinner. It is requisite (therefore) it should be with power, & with signs of power. 3. Christ shall have, at his coming, all that may set forth the state & royalty of such a King. Now, a part this glory is in the attendants about his person. For in the multitude of the people is the honour of the King, saith Solomon, Pro. 14.28. Therefore, shall his day be manifest, & his coming glorious.  
A confutation of their madness who think with their multitudes (as Giants here) to put Christ out of countenance, Use 1 & Christ's servants out of heart. For, what are their numbers to Christ's thousands? nay, what are they all to one Angel, and what a nothing to those troops of Angels, who shall come with him from heaven, & now stand about his throne in heaven? Even they who band the world to resist Christ (notwithstanding that they boast so much of their thousands, whom they have numbered against religion) shall know one day, and may know within few days, that there is no health but under his wings whom they have defied. For, what saith the Lord to such Assyrian Spoilers? gather on heaps and ye shall be broken: gird yourselves and ye shall be broken in pieces, so saith the Lord, and he saith it twice, because it is ratified, and God will do it. Esa 8.9. They were many against a few, and heaps of men, to there here and there a man, yet did they stumble, and fall, and were broken, and snared, and taken, verse 15. look Nahum. 2.1. 2. 13. & joel 3.9.11. There was a conspiracy of Kings against Christ, and David prophesied of a world of kingdoms that should be against him: and yet what could they do against him? put him to death? and he rose from death, tread him down, by his own sufferance and will, for a little while? and he is King for ever; judge him here? and he will be their judge at his terrible coming. Ps. 2.2.3.4.  
But, Use 2 will Christ come with such power, and signs of power? then how terrible shall his coming be to presumptuous and unrepentant sinners? what will become of unpardoned swearers, drunkards, whoremongers, breakers of the sabbath, liars, slanderers, and such sinners, at that great day of the Lords coming? whether will they run to save themselves? and into what holes of the earth to hide themselves? how will they resist Christ who cometh so strong against them? and if they must yield unto him, (as is without question they must,) how will they abide the rebukes of his coming? If the people could nor endure his glory when he descended on mount Sinai, in a storm of fire, in tempest, thunder, and darkness, but fled and stood a far off. Exod. 20.19. And if the sight was so terrible, that Moses himself said, I fear and quake. Heb. 12.21. (And yet Christ came then but to give the law as Mediator, not to visit for it as judge:) how shall his despisers stand before his great glory and second coming, when he shall burn with wrath, stirring up himself like a man of War, till the houses of pride, and children of disobedience be destroyed for ever? Or, if the brethren of joseph could not tell what to say unto him, because of one trespass against him. Gen. 45.3. What shall these bastard brethren say to this glorious joseph, our brother, their judge, for innumerable contempts and trespasses wherewith they have pierced him, being not over one kingdom only, and under an higher, as joseph over Egypt, and under Pharaoh, but over all the kingdoms of the world? And if they who came to take Christ (being a well provided company) when he himself was not countenanced with worldly means to resist, and was only followed by a few unarmed men, fell to the earth, after he but spoke unto them, joh. 18.6. how shall they fall back, or (rather) altogether flat upon their faces with horrible fear, who shall come qu●uering before him, not attended (as then) with eleven Apostles (only) but with thousands of his Saints: nor meanly furnished, but gloriously arrayed; not speaking gently, whom seek ye? But threatening sharply, and saving roundly; Depart from me ye cursed into everlasting fire, which is prepared for the Devil and his Angels? Mat. 25.41. If men should pitch against us, we would fear with the servant who said, Alas Master, what shall we do? 2. King. 6.15. We would more fear if many Kings should join to make an host against us. Yet the power of men might be forced, yea, the power of Princes: but if an Angel should come against us, as sometimes against Balaam, with a drawn sword, Num. 22.23. Who can compel an Angel to return to heaven? What then, when mighty troops of Angels shall threaten the world at Christ's coming? Who shall daunt so strong a power, the strong power of the Angels, when they shall keep their march in the air, and profess to rebuke the ungodly and sinners that shall be turned into hell, with all that forget God? The Sun, Moon, and Stars (that never sinned) cannot endure this wonderful, and astonishing majesty of the Son of God; and therefore shall, by a kind of blushing darkness, presently lose their light and glory: and shall the race of men, that have been such sinners, and stand not in any borrowed corruption (as those heavenly lights do) but in their proper transgression and filthiness, appear without shame, and without the confusion of their faces before Christ the judge of all flesh at that day? nay, if the sea and waters, not infected by their own, but by man's sin, shall (then) roar and cry out because of those things which shall come on the world, Luk. 21.25.26. How shall the wicked roar out for the disquietness of their hearts, and how shall the ungodly and sinners fear and be troubled, who have stained themselves and cast into the world those defilings that cannot be washed but with a flood of fire?  
A comfort to the righteous. For, Use 3 shall Christ's coming Bee glorious? then they shall not be without their honour, whom Christ will bring with him, and whom he will make to sit with him on thrones in the air. The judges of assize have much honour: And therefore the justices that sit with them, sit down on an honourable bench. So Christ being exalted; Shall not his Saints rejoice? When David was made King, all David's children sat near the throne, though not in the throne. His sons were the king's sons, and the posterity he had, the King's children. Thus David's honour honoured those that come of him. And such honour have all the Saints. Such? Nay greater. For they all are Kings, & all sit on thrones, who come with Christ. 1. Cor. 6.2. More is spoken of this in the next doctrine.  
But the Saints are a part of Christ's company & attendance, that is, he will bring them with him when he cometh to give judgement against the world of the ungodly. Doctr. From whence we learn, that the faithful (though despised here) shall have the honour from Christ, at his coming, to be companions with him in the last Sessions. This is the prerogative of the Saints, and their proper glory. They shall meet Christ in the clouds, and reign with him for ever in heavenly places. When the wicked shall stand upon the earth, as upon a burning floor, the fire flaming high about their cares, they shall be received into fellowship, with Christ, and then shall the judgement begin. The Prophet aimed at this, 
Psa. 50.4 5  who speaking of this great day of the Lords coming, showeth whom the Lord would call unto it, either to stand before him as witnesses, or to be joined with him as companions. The witnesses are heaven and earth. They, whom Christ will have in company with him, are the Saints. And therefore he saith, Gather my Saints together unto me. Psal. 50.5. Math. 24.31. As if he had said: Let heaven and earth come to judgement, but let my elect come to the bench. And David speaking of the Saints glorified, doth not set them in the outward courts of God's house, but in the presence, Psal. 16.11. In thy presence, saith he, that is, in place where thou art. This is resembled in the Lambs standing on mount Zion, and in those hundred fourtic and four thousand that were with him, having his father's name written in their foreheads. Apoc. 14.1. For by the Lamb is meant Christ, and by the hundred forty and four thousand, the company of the Saints who shall be with Christ. So, in the Virgens that went to meet the Bridegroom: Math. 2●. 1. But more specially in those, who being ready, when the Bridegroom went in, went in with him to the wedding, ver. 10. But the Apostle S. Paul speaketh plainly, and not in a figure, where, speaking of the great honour that the Saints shall have in the sight of the damned, he saith: They shall be caught up in the clouds and meet Christ in the air. 1. Thes 4 17. And addeth, So they shall ever be with the Lord. The meaning is, and it is as if he had said: they shall never be strangers but companions. Christ himself hath said it, who speaking to his Disciples and, in them, to the rest of the thousands of his Saints, that have followed him in the regeneration, promiseth that they shall sit on seats, or rather on glorious thrones. Math. 19.28. Luc. 22.30. Now he is faithful who hath promised, and will surely do it. Therefore shall the righteous abide with Christ for ever. The reasons. The Saints are Christ's servants. Now where the Master is there must the servants be that, wait upon him. joh. 12.26. nay, they are Christ's friends. joh. 15.5. and where should a friend be, but in the presence of his friend? or they are Christ's court. Therefore, where he is, there must they be: for where the King is, there the court is. And they be more than of his court: for, they are of his court and counsel too. joh. 15.15. And so Christ's presence is not only where they are, as the Kings is at court, but they be his counsel-table, or court of power, wherein he sitteth gloriously, as the King in his throne. Secondly, and to reason from the less to the greater. If a good Master will prefer his good followers, when himself is preferred: Christ, being so highly exalted in glory, will much more honour those thousands that have been of his company and attendance here. And so, they who have had fellowship with Christ in his afflictions, shall have fellowship with him in his glory, and they who have suffered with him, shall reign with him. 2. Tim. 2.12. Thirdly, 
Luc. 12.32.  this is the hope of the faithful, and shall the hope and patiented abiding of the faithful deceive them? Use 1  
This teacheth the righteous to bear the injuries of the world quietly, and willingly. For, the day will come when their persecutors shall be trodden down to hell and second death, and they (presently) receive the crown of their sufferings, who have suffered for Christ. Here, he that refraineth from evil maketh himself a prey, Esa. 59.15. and it is safer to do wrong, then to complain of an injury we; but let me not too much discourage God's children, for, that which is thus, and so here, shall be contrary hereafter, when the Lord shall requite the fury of his adversaries with a recompense, verse 18. then they who here despised the righteous man's life, will say, that they, whom they thought to be fools, and their end without honour, are now counted among the children of God, and their portion among the saints. Wisd. 5.4.5. what though the companions of the devil set themselves, as in battle array, against those whom it pleaseth Christ, in a gracious fellowship thus to call his, and the companions of his coming: after a while they shall be gathered to Christ, and be free from all wrongs of men; and at Christ's coming see the just judgement and vengeance of all those, who cruelly hurt them, themselves sitting on the bench, and giving a kind of judgement against them, with Christ, and the thousands that are with him.  
But shall the Saints be in company with Christ at his coming, Use 2 and be made a part of his attendance? Then let us consider our high calling, and not company with sinners, that must have fellowship with Christ. We cannot always avoid those that be such; yet we must in affection separate from them, when we cannot in place, and not delight to sit down with them on one stool. There is a large fellowship of men in the world, whose whole studies and desires are bend to pass the time in drinking, gaming, rioting, and other beastly exercises; and he that will not be combined in fellowship with such lose mates, is counted no body: but God's children and they who mean to have fellowship with Christ, must abhor this ungodly fellowship of lewd men, and not have one purse or communion with them, who believe the communion of saints; not communion of light with such darkness. Prou. 1.14. 2. Cor. 6.14. Or shall they sit on the throne of iniquity, who must sit on thrones with Christ? And make a league with the world, who must judge it and the Angels? 1. Cor. 6.2.3. That is, shall they now justify the world with their talk and conversation, who must hereafter condemn it, and the hells of the devils with the sentence of their mouth, and sincerity of their ways? That holy Author of the 119. Psalm, had an eye to this blessed hope of being one of Christ's attendants hereafter; and therefore, would not be for all companies, but professed himself a companion only to such as feared God and kept his laws. Psal. 119.62. He would not hazard his frail pot-shard upon the rock of evil company for any thing. And wherefore did David hate the assembly of the evil, and not company with the wicked, Psal. 26.5. but because, having fellowship with God, he feared to have any fellowship with God's enemies, and was persuaded that as God will not take a wicked man by the hand, job 8.20. so none of God's company should; Also, he was loath to make them his companions on earth, of whom he could have no hope that they should be his companions in heaven. Let them consider this, who cast in their lots with a wicked generation for their ends in the flesh, and mingle heaven and earth together in a society, whereof we may say, the head is gold, but the legs are iron, and the feet stand upon clay. Dan. 2.33. I speak to the faithful, whom I would not have to go out of the world, to avoid the wicked that are in it, but entreat by the tender mercies of God, to be as careful as they can, to avoid them and their assembly; and if they must use them for necessity, not to use them as companions, neither to draw with them in any yoke of affection, but rather to draw back when the wicked are in place.  
A comfort to the godly, Use 3 whom the wicked thrust out of their company, and would thrust out of the world, because of their conscience to God. For though they be not accepted where evil men bear sway (which is no disparagement to them, but glory, nor loss, but gain,) Yet they are esteemed of the good, and admired of the evil, though not followed of them. Or, do the wicked hate them? They shall lose nothing by such hatred, for God & good men will love them. Will not the unrighteous have any fellowship with them? It is the better for them. For they are in less danger of corruption, and more possibility of grace. And where men that be evil avoid them, Christ and his thousands will stick unto them. Those worthies of whom we read in the eleventh to the Hebrews, were vilely and cruelly dealt with in the world. But what saith the text? The world was not worthy of them Heb. 11.36.37.38. The wicked dr●ue them out of their companies by sharp persecution, into deserts, and mountains, and holes of the earth: But they were worthy, and had far better company, having a kind of fellowship with Christ, and all the Saints that were gone before them. ver. 40. So for the faithful that now live, if the ungodly make no more of them, then of the filth of the world, & the offscouring of all things, 1. Cor. 4.13. It is because they are good to live among them, and too precious to be cast before Swine, that so tread them under foot, and rend them. Mat. 7.6. And where they say; Away with such fellows from the earth, Act. 22.22. Christ will in his time, take them from the earth by a blessed & sweet death to have fellowship with him & his thousands. Wherefore, let us comfort one another with these sayings. 1. Thes. 4.18.  
A comfort against death, Use 4 or instruction not to fear death, but rather to long for the hour of our happy death, by which we shall have so great preferment as to be with Christ and his Saints. We desire and greatly affect earthly preferments: and shall this prerogative of the Saints get from us so small affections and weak desires? Shall we not rather prefer to our chief joy, not jerusalem only, the Church of Christ: but Christ himself the head of his own Church, that he may be honoured in us, & in the thousands of his Saints? Again, if we be hated in a place, we will long to go out of it, to a place, where we know or hope to be otherwise, and better regarded. Here the true Christian is hated for the name of Christ, that he loveth, and few places shall he come into where the good course he followeth, and the profession he is of, is not spoken against: What comfort (then) can we have to remain in the Meshech of those assemblies, where such haters of God be? Psal. 120.5. And what great comfort must it needs be to him to remove to that place and glory, where all love the Lord jesus with all their hearts; which place is heaven, and glory in heaven, and not in these tents of Kedar? Therefore, that we may comfortably look for this day of the Lord, or day of our removing to him, and to the company of all his thousands; Let us love the appearing of Christ here: love to go out with the Saints to meet him in Christian assemblies; love his truth and brethren with all our hearts, and decline the ways of the wicked, that we may escape their judgement. So much for the judgement itself, the ends of the judge his coming, follow.  
To give judgement upon all men, etc.] 
Verse 15.  The ends of Christ's coming are to judge generally, all men; particularly, all ungodly men. The general is of good and bad; the particular, here mentioned, is of bad only. The good shall receive a sentence, but it shall be of absolution; the bad shall have their judgement, but it shall be of rebuke. For the first, which is the judgement that concerneth all men; it administereth this doctrine; Doctr. That there must be an universal judgement, or judgement of all men, just and unjust. So the Apostle S. Paul speaketh where he saith; we must all appear before the judgement seat of Christ. He saith, we, that is, the righteous: and all, that is, both godly and sinners, must appeare● and not by their Attorney but in their own persons. No man's absence shall be excused by security, or bail, neither will any caution be received for an after-coming. For, the Apostle doth not say, we must appear hereafter, but, we must appear, that is, presently appear, and without delay, before Christ the judge. Saint Matthew saith that all nations shall be gathered before him. Mat. 25.32. His meaning is, that in every nation, every man, 
joh. 5.28.29.  woman, & little child, high, low, poor, and rich, shall personally be cited to judgement by the voice of the Son of God in the air. But shall they be cited, and shall they not come? The Evangelist saith, they shall be gathered: that is, they shall not choose but come. And the Evangelist john, the third witness of this truth unto us, saw this in a vision, & wrote it in a book. His words are: And I saw the dead both great and small, stand before God. Apoc. 20.12. Not some dead, but all the dead, little and great. And they were judged: Not some men, but every man according to his works. ver. 13. But shall the dead only stand before Christ, & not they who shall be found alive at his coming? Yes, even they shall stand before Him, and the elect (than alive) shall come up unto him. 1. Thes. 4.16. The elect shall be with him in the Mount, the wicked and sinners shall stand at the foot of the hill. The reasons. First, every thought and work must be brought into judgement. Eccles. 12.14, & 11.9. and if every secret thing and work, than the persons out of whose hearts those thoughts came, and in whose hands those works were, must be judged. Secondly, among the sons of Adam, some are gold, and they must be purged, and some dross, and they must be burnt up with the fire of the Lords coming. Here, goats and sheep feed together as in one common pasture, and here tars and wheat grow up together as in one common field. But when they come to the fold, the Porter of heaven (not Peter but Christ) will open the door of life to his sheep, and open hell for damned goats and reprobates: and when they come to the harvest, the Master of the field will command his Reapers, the Angels, to gather the wheat of his election into his garner; but for the chaff of his wrath, he will scatter it with the wind of his judgement, and burn it up with the unquenchable fire of hell. Math. 3.12. & 13.30. It is necessary therefore, for the trial of every man's work and person, that there should be a general judgement, and a general appearing at it. Thirdly, it is more for the glory of God and the solemnity of the day, that all without exception, shall be cited to it, and be present at it. It is more to the glory of God: for, then, the glory of his justice shall more appear in the reprobation of sinners, and the glory of his grace be more and more gloriously manifest in the salvation of his people. And for that days magnificence, what can be imagined to make it more solemn, stately, and glorious, then to have all countries, tongues, and kindreds of the earth to come together to it? for, what a great day will that be, and how full of majesty, beauty, and honour; when the whole world shall appear together at once, that is, at one session and judgement? If a King should marry his eldest son and bid many Kings, and some Emperors to the marriage, would not that be a great marriage? but at the day of Christ's marriage, wherein he shall be (eternally) espoused to his Church, all the world shall be present: all Kings and Emperors that ever were shall be at it: some as guests to honour it, some as enemies to be driven from it. Math. 22.11.13. Quest. But if the godly shall be judged, and if all persons, both the godly and sinners, shall and must appear before Christ in judgement, how is it true, that the Saints shall come with Christ, and that no judgement shall pass by Christ against the saints? and why doth Saint john say, that he who believeth in the Son, shall not come into judgement? joh. 3.18. For answer, I say, that, Answ though all persons must come unto judgement, yet the righteous only shall stand in the judgement. Ps. 1.3. and with boldness, before Christ the judge: Luc. 21.36. who (therefore) shall receive sentence with them, not, as the wicked, against them, and here the sentence of come ye blessed, not the woeful sentence of go ye cursed into everlasting fire. Math. 25.34.41. & where it is said, that he who believeth shall not come into judgement, the meaning is, and so our books have it, into judgement of condemnation. Quest. Answ. But the text hath, against all men? I answer, the me anng is, and the greek preposition may well be rendered upon all men, and so the last translated Bible copy hath it.  
Will Christ give judgement upon all men, Use 1 good and bad? then the bodies of all men that sleep in the dust, good or bad, must be raised. For, if they be not raised, how shall they be judged? or shall they be judged in their souls only? then, not men, but the souls of men only, are to be judged. This point of the resurrection, is a point or article of faith to salvation, wherein we profess to believe, by the scriptures, that when the soul goeth out of the body to rest or pain, the body itself is laid in some grave till the day come, wherein the Lord jesus will raise it, by his voice in an Archangel, either to eternal happiness, or to eternal misery. I speak of the souls going out of the body. For, some have thought that the souls of men, which die not, are kept in still within the body that dieth, as in a sleep or swoon till the last day. But, we read to the contrary in the word of God: as of souls under the altar, not still in the body; and of crying souls, not of souls asleep or souls in a trance. Apoc, 6.9. So Lazarus soul was carried to heaven. Therefore not lest in the body, but taken out of the body. Luc. 16.22. Other grosser opinions of the soul's estate after death, I leave to the Moles and to the Backs from which they came, Esa. 2.20. My purpose being to speak of the body's estate as it shall be at the last day; not of the souls as it is at the day of our death. And (here) for the resurrection of bodies, which we believe with all the true Churches of Christ, Satan hath raised some in all ages to cavil against it, or flatly to deny it. For, all have not (altogether) denied it, who were enemies to it, as Himineus and Philetus, who granted there was a resurrection, but said it was passed. 2. Tim. 2.17.18. And, the Sadduces did not generally resist it, but had their false glosses, and divers interpretations of it. Indeed the stoics and Epicures, among the Philosophers were peremptory adversary's to it. Act. 17.18, and Libertines among Christians do in their lives deny it. But the truth of it shineth brighter in scripture and reason, then that it can be darkened by any cloud (how black soever) of human opposition. job saith, that after the worms have done with his body, yet even in that body he shall see God. job. 19.26. Ezechiel foreshoweth the bringing again of the people out of captivity under an excellent figure of the rising and restoring of our flesh at the last day. Ezech. 37.5.6. as if he should have said; He that can restore flesh and breath to rotten bones, can restore the Israelites to their country, Esay speaketh plain of this matter, saying, Thy dead men shall live, together with my dead bodies shall they rise. Esa. 26.19. where the Prophet testifieth, without any figure, his hope in the resurrection, both of his own body and the bodies of all believers. His drift is, to prove that same thing, whereof we spoke before out of Ezechiel; namely, the restoring of Israel after their long captivity in Babylon: where he showeth, that, as herbs, which in winter seem dead, are fresh again in the spring; so the people, who seemed to die (as winter herbs) in their captivity, shall in the spring of their return rise, as it were, from death to life: And yet he plainly showeth, that the bodies of the faithful (though they seem utterly to porish, when they are in the earth) shall rise at the last day, through that seed which they have in Christ. Daniel speaketh yet more plainly, and saith: Many of them that sleep in the dust of the earth shall awake. Dan. 12.2. He saith many, as if he should say: an infinite number shall awake, an infinite number of the just, and an infinite number of the wicked. Or, by many, he understandeth all; as the Apostle in a like case doth, Rom. 5.15.19. Where, speaking of many dead by the sin of Adam, he showeth in the 18. verse, that by those many, he meaneth all. The jews gather from the text in Daniel, that there shall be no resurrection of the wicked, which also they do from the first Psalm. But they gather that the holy Ghost never scattered. And they may as well say, that all the godly shall not rise, because it is said many, not all, as that the wicked shall not be raised. But to proceed, wherefore did David lay up his flesh in such hope, but because he had greater faith in the resurrection? Psal. 16.9.10. Martha never staggered at the resurrection, but confessed it, as a doctrine of the faith of those times. For when Christ had said, thy brother shall rise again, she readily answered, I know that he shall rise again in the resurrection at the last day. joh. 11.23.24. As if he had said, I doubt nothing of that. Saint Paul in the whole 15. chapter of his former Epistle to the Corinthians, maketh the resurrection the subject of all his disputes there. And, this was his hope that he had toward God, that the resurrection of the dead, should be both of the just, and unjust. Act. 24. The Epistle to the Hebrews speaking of the manifold martyrdoms of the Saints, showeth that they quietly endured all those sharp storms in their faces, because their hope was to receive a better resurrection, that is, better than any deliverance here. Heb. 11.35. Also, how could Christ's argument hold, that God is the God of the living, being the God of Abraham, Isaac, and jacob; if Abraham, Isaac, and jacob, should not live, as now in their souls which are before God, so hereafter in their bodies, which are in Gods keeping? Mat. 22.32. Neither doth the Lord say, I am the God of Abraham's soul, but the God of Abraham, that is, of Abraham's whole man. Thus the point of the resurrection is plain by Scripture; It followeth briefly to show what evidence it hath in reason, that we may take heaven & earth to witness against the oppugners of it. Deut. 30.19. It is sufficient to weigh these matters in the weights of the sanctuary, and not needful to try them at the bulk of human reason, yet, to give them over measure, that will not receive this truth; Let it first be considered, that as the soul of the righteous, did not please God without the body, nor the souls of the wicked sin against him, but in their bodies: so it is requisite, that as the soul of the one is glorified, and the souls of the other are condemned to hell, that (I say) their bodies also should, in God's time, be brought to pleasures or torment. Secondly, without the body, the soul is imperfect. And being imperfect, how can it enter into an entire estate of happiness, till the body be raised, that the body may be joined to it? Thirdly, if the body should not be raised; the fullness of grace should not be showed to the Saints, nor the fullness of wrath to sinners. Fourthly, if there were no resurrection, God should promise, that which he minded not to give; who promiseth a reward to the just, but it is at the resurrection. Luke 14.14. Fiftly, the revolutions of so many springs, summers, harvests, & hard winters, as it were so many deaths and resurrections; the dying of the day in the night, the grave of that day, and the uprising again of it in the morning, from that den of darkness, are, and do become so many lively testimonies to the world, of the general great resurrection of all bodies, at the last day. Sixtly, do we not see, in the spring, how that from a dead & dry tree leaves proceed and sprout forth, by a kind of resurrection? And do we not see the same tree to bear further fruit, and to be adorned with a new rind, as it were, fresh and beautiful skin? do we not fee in a small seed a tall and great tree? is that, which is sown quickened except it die? 1. Cor. 15.36. Do not our Meadows, pastures, and pleasant gardens which in the winter appear dead, without all beauty, return, with the return of the Sun, to their former full life and glory? This winter is our death: and this spring our rising from death to life. Seventhly, the swallows, worms, and flies which lie dead all winter, do with the return of the Sun, and coming of Summer, receive a new life. Now, shall the force of this earthly Sun, work so in birds and worms; and shall the Sun of righteousness be less able to give life then the sun of the heavens. And if it was an easy thing with God at first, to make man of nothing: is it a less easy thing with him to make him again, though he be as nothing, seeing he is not merely nothing, but nothing out of that, which was before? Before we were borne, where was our form and matter? Yet we fear to what bigness we are come, and what form we have, and what being. Where was the seed of Levi, when (to speak as the Scriptures do) he was in the loins of Abraham his great grandfather? Heb. 7.20. Many alterations, corruptions, and changes came between, yet God purposed that Levi should be so borne, that is of the feed of Abraham, and not all the corruptions that came between, could alter his purpose. Lastly, all the resurrections that we read of in the Scriptures of the old and new testament, as of the Shunamites son. 2. Kin. 4.33. Of the body that was cast into the Prophet's grave, 2. King 13.21. of Lazarus, joh. 11.43. of jairus daughter, Mat. 9.25. yea, of the bright Sun himself, and of many Saints with him, Mat. 27.52.53. are as so many pledges to us of the resurrection that shall be of all dead bodies at Christ's coming.  
But must all bodies be raised? O then, let us so prepare for death by a good life, that the day of our resurrection may be a day of refreshing to us from the Lord. Act. 3.19. When the wicked (as seed that rotteth in the earth which God doth not bless) shall arise without comfort, let us endeavour to lie down in that favour of God, wherein who so falleth a sleep, shall out of the same be sure to awake comfortably and joyfully, having no more woe nor sorrow. And as Christ is the first fruits of them that sleep, 1. Cor. 15.20. there resurrection being yet in the blade and green ear, and their bodies at rest in their graves, as it were beds of peace, in which they sleep quietly till he shall raise them, who raiseth the Sun daily from his den: So, let us so live in Christ by our good consciences, that when the night shall come, that night, or hour in the night, whereof our Saviour spoke, when he said; the night cometh when no man can work, joh. 9.4. we may go down peaceably to our sepulchres, as into our beds, with confidence to stand before God in the resurrection of the just. The day will come (let us think of it earnestly) when we must meet the Lord face to face. It is good therefore to meet him here in his word, and in our honest conversation, seeking the things above, Col. 3.1. that when we shall go forth to meet him with the Virgins, that had oil in their lamps, and store of oil, that is grace in their hearts, we may not be ashamed. Math. 25.1.10. If we will attain to the resurrection of the just; we must begin it here in the New birth of a Christian, and new life of one that is so borne. For as in the first birth, man is brought forth, consisting of soul and body: so in this second of our spiritual resurrection, we must have a new soul and body, as it were new heaven and earth created in us. Of flesh we must be made spirit; and of fleshly, divine; so we may comfortably look for the last resurrection, or our parts in it: a day that sweeteneth more than sugar, the crosses and miseries of our hard life here. The comfortable day of the Saints: and Christ's glorious and welcome day, after which he will reign in the mids of the people for ever.  
Again, shall the judgement be of all men good and bad? then it concerneth us all, if we mean to receive from Christ the judge, a comfortable sentence in that day, to look well to our estate and matters here, that we bring a good cause, and the witness of a good conscience to that judgement seat. He that hath a matter to be heard before some earthly judge, and upon some certain day, will, at the time and about the day appointed, be in some good readiness. That is: He will bring his sufficient counsel to the bar, be sure that his matter be good, and evidence without exception, have his witnesses to speak for him, and the truth of the cause to speak for itself. And, shall we negligently deal in so weighty an action, as that which must come to hearing before so great a judge of quick and dead? The day is set: and we know not how suddenly it will come, and in how short time. Besides, the matter to be heard, concerneth not lands or goods, but life or death eternal. Christ is our only Counsellor, or Advocate in that court, our good deeds are our good evidence. The witnesses are the word that must judge us, and our own consciences. And, shall we now despise the Son of God, and count his covenant a profane thing? shall we crucify, by our sins, Christ our Advocate, and think to have him on our side and part, or dream that he will be for us whom we have crucified? should we not rather kiss the Son with the kiss of our reconcilement to Christ, who must speak for us, and be for us, if ever we be saved? our good deeds are our best evidence: and shall we follow after unrighteousness, do bad deeds with greediness, and show no good evidence why we should not be damned? our witnesses are the word and our own consciences: and shall we make a mock of the word, and not regard the witness of our conscience, whether it be with us or against us? if we despise the Gospel, it cannot speak for us, and if we go against our conscience, it will surely be against us. And should not man fear to bring a witness (specially in such a court) that will fearfully speak against him? Let us (therefore) endeavour, by making much of the word, by preferring it to our chief joy, by hearing it diligently, by being moulded in it, and fashioned like unto it, to get one witness for us, that is more worth, than all the pleasures and profits of sin, that wretched men so admire. And, for the ways of our heart, and actions of our life, let us so approve them to God, who will give an upright sentence upon them, and upon us for them, and do them in such an integrity before God, and innocency before men, when we either deal with God, or have dealing with our Neighbour, that we may have two witnesses clearly for us in that great day of hearing.  
Lastly, Use 3 if all matters and persons must be judged by Christ; they are here reproved, who take from God his seat, and judge their brother, that is, judge him to condemnation. For, this Christ hath forbidden who is judg. Math. 7 1. And the Apostle Saint Paul would not have us thus to judge our brother, giving this for a reason: for, we must all appear before the judgement seat of Christ. Rom. 14.10. as if he should have said: by judging in this manne● we would seem to step before God, and to prevent his sentence, exposing our brother, with great wrong, to a double judgement, one, which we pronounce, another, which Christ will give at the last day. So our brother shall be twice judged, once by us who are usurpers, and again by Christ who is judge indeed, or, by such manner judgement, we argue Gods righteous judgement of insufficiency, and judgement seat of corruption, and so wrong the Lord, and not only our brother when we so judge him. But though rash judgement be forbidden, yet all judgement is not. For, the judge may censure a fault, that deserveth death, with death, and may condemn a malefactor to the gallows, whom he may not condemn to hell. The Minister may censure faults by the doom of the word of God, and by ecclesiastical correction. Nay, the private man may judge a wicked person by his life, so far as he may know him by it, and judge him by the word, though he may not judge him to hell, nor judge him before the time. 1. Cor. 4.5. we may judge the tree by the fruit, because by the fruit we may know it. Math. 12.33, and so, as far as we know we may speak, so we speak charitably and wisely of our brother, we may not judge of the tree by the sap: neither may we judge our brother's heart, but must leave that to his judgement seat who knoweth it, and the secretest walks of it. Neither is rash judgement only here forbidden, but much more all lying judgement, as to say, a man doth evil when he doth well, or, when he doth evil, to say he doth worse than he doth. When a thing is doubtful to take it in the worst part, and when it is plain to obscure it. This meeteth (also) with a kind of people who blow abroad (uncharitably) the faults which they should cover, and have their tongues always upon their neighbour's sores, setting their small faults upon tenters, and great upon the stage of the wide world. But the time that such spend in censuring of others, they should bestow in amending of themselves, remembering that they have a judge, and that, that judge is the Lord, who is full of eyes, and lacketh not power to thrust into hell all such usurping judges, who speak cruelly and without respect, either of their own frailty or their brother's amendment. But more of this in the place thereof, hereafter. Here (also) they are reproved, who give a favourable sentence, not so much upon evil doers, as upon their evil deeds, calling their evil good. Esa. 5.20. For, these do not only prevent, but flatly cross Christ's righteous judgement. Of these saith Solomon: He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord. And let them consider this, who will be sure to speak for, or to speak well of a wicked person, or excuse him in his boldness with a lying tongue. Men may commend such as charitable, but God will condemn them as unrighteous: they may be welcome to men, but they are an abomination to God. You will say: Christians must judge charitably. Charitably, I grant, but not falsely. Charity must neither be too quicksighted, nor blind. And here wise judgement is not forbidden, but rash judgement. So much for the general end of Christ's second coming, the particular followeth.  
And to rebuke all the ungodly among them, etc.] The particular end of Christ's coming concerneth the ungodly among men: and that is to rebuke them to damnation, and to set their doings in his angry countenance. Where the Apostle setteth down two things; as the form of judgement in the word rebuke or convince, and ●ow far it exceedeth in the letter, he speaketh of the persons who, and the matters where of they shall be judged. The form is by a judgement of rebuke or conviction, wherein the Lord will proceed against all ungodly persons severely and terribly by his word and their own consciences. For God rebuketh two ways, either in mercy when he correcteth his children. Ha●. 3.2. or in justice without mercy, when he destroyeth his enemies. Psal. 6.1. Of the latter it is meant, where it is said, that the Lord will rebuke all the ungodly among men, as if it had been said; he will rebuke them to a perpetual destruction, or pour out his fury upon them. The doctrine here taught is: The day of Christ's coming against his enemies will be intolerable and full of wrath. So the word showeth whereby the Apostle doth express their igtollerable judgement to come. For, he saith, the Lord, will rebuke. Meaning, that in his judgement of rebuke, he will reprove them by the book of theirown wicked hearts, which shall be so touched (as it were opened) every leaf of it, and work in it, that all shall come forth, Apoc 20.12. and they shall be able to deny nothing, that shall be objected against them: and being thus laid open in their own consciences, he will presently execute his fierce anger upon them by punishing them with hell fire. Esay the Prophet saith, speaking of the Lords coming to judgement against ungodly men, that he will stretch out his hand as one that swimmeth; his meaning is, His judgement shall so extend to them all, that no one shall escape it. Esay 25.11. Yea, as an overflowing river, so shall it be, and shall go over all their banks, and with such force break into their souls that they shall be able no more to avoid this destruction of fire, than the old world could that of the flood. Esay 8.7.8. Now, will not this be an intolerable judgement, that thus shall single out every ungodly sinner, as it were by the Pole, to perishment? It shall not be avoided, and it cannot be abidden: so terrible to all the Lords enemies, shall the Lords coming be. But this is set down more fully by Saint Matthew, where showing how Christ, in his last judgement, shall separate his own people from strangers, as a Shepherd separateth the sheep from the goats; he saith, he will call to salvation the righteous, whom (therefore) he will set on the right hand of his favour; but for the wicked, whom (therefore) he will set, as on his left hand, before the face of his rebuke in all their sins, he will, in the chiding voice of that his last judgement, send them from his own comfortable presence, to have company with the Devil & his Angels of darkness in the lowest hells. The words are: Depart from me ye cursed into everlasting fire, which is prepared for the Devil and his Angels. Math. 25.41. One writing upon these words, doth thus amplify, As if the damned should say: Lord let us be in thy presence, though unworthy to sit down upon seats in thy kingdom. No, saith the Lord, but depart from me, that is, out of my sight and presence for ever. Yet, say the damned, if thou put us out of thy sight, bless us before we go. Gen. 27.38. No, saith the Lord, but depart ye cursed. And must we go with a curse, say the damned? yet send us into some place of ease and comfort. No, saith the Lord, but go into a lake of fire. Yet let this fire have an end might the damned say, No saith the Lord, but go into everlasting fire. If we must departed into everlasting fire, might the damned say, yet, let us have some good company there. No, saith the Lord, but go into everlasting fire, which is prepared for the Devil and his Angels, having the Prince of Devils for your King, and the rest of the Devils for your companions. And thus, after this second Noah, hath blessed the seed of the righteous, as is said before in this Chapter: vers. 34. he will curse all the Chams of the earth: Gen. 9.24. And now, that the blessing is past, which, not jacob alone, but the seed of jacob hath gotten; though they would say with Esau, yet bless us, even us also, before we go hence; they shall hear, not from Isaac, but from him that is judge in the clouds, who having made an end of blessing, shall say: jacob have I blessed, and he shall be blessed, the godly are with me, and shall ever remain with me, but for you the workers of iniquity, Depart from me, I know you not. Gen. 27.30.33.38. Mat. 7.23. It is a plague of all plagues, and the very bottom of the vial of God's wrath, to be separated from Christ. For, as in the presence of God is the fullness of all joy: Ps. 16.11. So to departed from the Lord, is the perfection of all misery. Absalon could say; Let me see the King's face, and if there be any trespass in me, let him kill me. 2. Sa. 14.32. His meaning was, rather let me not live, then live in disgrace, an exile from my father's court and favour. And what will the wicked say, who must in this rebuke of their everlasting banishment, from the face and salvation of Christ, depart, never to return? And if the coming of the Sun to a place, promise joy, and the again departing of it from the same place, cause sorrow and darkness: what joy must needs be lacking, and sorrow abound, where the Sun and God of salvation, shall never in the sunshine of his presence, be seen any more? Where shall be no gleams of favour, but dark tempests of justice, raining snares upon all the woeful inhabitants of the earth? And yet this punishment is not all, though insufferable. For, the damned cain's of hell, shall not only have this cursed mark set upon them, to go from the presence of the Lord; Gen 4.16. but shall dwell for ever in the Tophet of damnation, Esay 30.33. where besides their not endurable pain of loss, they shall have inflicted upon them pains of sense that are intolerable. For, spiritual Tophet is a place, wherein is fire, and much burning. Our ordinary fire, the hottest we make, and greatest we kindle, is but as painted fire, to this fire indeed. Yet a man would not be in it, one quarter of an hour to gain the world. How much then and itolerably shall the wicked suffer, who shallbe tormented in this fierce fire, not a quarter of an hour or year only, but years upon years, yea millions of years, world without end? or, if a little disease and that but in one part only, so troubled us lying upon a soft bed: How shall we abide the rebuke of the Lord in all the parts of our body and tender powers of our mind, and not upon our palates of ease but beds of glowing fire? The rage of the fiercest enemy may be qualified, or if it might not, yet he shall perish, and his wrath with him. But in this large winepress of the Lords indignation, the worm dieth not and God's anger endureth for ever as himself is eternal. The covenant that God hath made with the day and night shall be broken. But his judgement of rebuke is inviolable. They, whom he condemneth shall be ever damned, and whom he sendeth to hell, shall never return.  
Some do (here) idly ask how fire can ever burn the flesh of the damned and never consume it? To this janswere, material fire cannot, but this fire appointed so to do by the power and will of the Creator, shall. The bush that Moses saw in the fire, burned and consumed not: Exod. 3.2. And it is said of the Salamander, that she liveth in the fire and is not burnt. So why may not these bushes of the curse ordained to burning, and hellish Salamanders judged to perpertuall fire be, day and night, tormented in a furnace of intolerable heat, and yet their flesh never be diminished, nor their body consumed in those flames? Some are curious to know what manner fire that shall be, Quest. that is able to burn upon, not the bodies only, but souls of damned wretches? To this curious question I only answer. Answ. God knoweth. And let us, who have the hope of the Saints, endeavour, rather never to feel it then to know it. For, as when a man's house is on fire, we stand not to inquire how it came, but do our best to quench it: so, it should be our wisdom, hearing that the Lord will rebuke the world with fire, and sinners with hell fire, rather to quench the matter of it in our so many increasings against God, by the means of sin that dwelleth in us, and to take from it the woodpile that feedeth it, then curiously to dispute or search how fire can fasten upon a spiritual substance and with what kind of burning. Thus have we showed that the Lords coming, at the last day, shallbe a putting of the wicked from God, and a putting of them into hell, where they shall be tormented day and night for ever: and that (therefore) it will be a day to all ungodly men of intolerable wrath from God, and vexation from the effects of his coming. The reasons. All things which (then) they shall see and feel shall be, if any thing may be terrible, most terrible. They shall see and feel sin on their right hand, and Satan on their left hell under their feet, and an angry judge above their head, the world full of destruction without, and a worm gnawing the heart within. Or, to speak, as Anselme 
b.  one, (sometimes) fearfully spoke. Above them, shall be their judge offended with them for their wickedness: beneath them, hell open and that burning furnace wide gaping to receive them: on the right hand, their sins accusing them: on the left hand fierce devils ready to execute this wrathful sentence of the Lords rebuke upon them: within them, their conscience gnawing: without them all damned souls bewailing: on every side, the world burning. Be not these sights terrible? and will not these things work terribly? Secondly, the wrath of a Lion is terrible. Am. 3.8. what then, when the Lord shall roar from heaven, and give forth his voice, and that a glorious voice? who will not (then) be afraid? or, if the wrath of a King, that is, if a King's anger or fire, just kindled, burn to death upon the offenders: for Solomon saith, The wrath of a King is as messengers of death. Prou. 16.14, how terrible to eternal death, shall the Lords anger be, provoked by sinners? how insufferable to all those, who have by rebellious wickedness offended him? If the King pass sentence, who will deny execution? For, where the word of the King is (saith the Preacher) there is power. Eccles. 8.4. And yet the King may command where the Subject will not see done: as when Saul would have put jonathan to death, and the people would not let him die. 1. Sam. 14.44.45. But if God once pass sentence, who will stop it? nay, who will not be ready, both good and bad Angels, to execute it? If God's wrath be to be feared in man: how fearful is that wrath, in the God of wrath? David saith, if his wrath be kindled but a little, blessed are they that trust in him: then, when it is all on fire, how miserable are they, who having trusted in themselves and provoked him, can have no hope from him, nor comfort from his coming? Thirdly, the signs that shall keep company with, or be joined to the coming of the son of man to judgement; as the darkening of the Sun and Moon, the roaring of the Sea and waters, not by an ordinary but strange unquietness, the failing of men's hearts, the general palsy or shaking disposition, that shall be in all the heavenly powers, which shall be so violent, and with such perturbations of all lights and elements; that the stars shall fall, that is, shall seem to fall from heaven, and the sign of the Son of Man, which I take to be the burning of the high heavens and this lower earth, which, at the instant of his coming shall be set on fire; these and the like signs, (not of peace, but of war to the world, and not of favour, but of great wrath to sinners) how can they but pierce with fear all such as shall come before the Lord, in their sins without repentance, at this day? If the winds keep us in some awe when they be high and loud, and if we fear the sea when it is but a little moved: if every sudden noise and crack at mignight fright us, and if the thunder make us afraid; what shall their fear be, and how great the confusion of their faces, who shall stand in no faith, and therefore with no boldness before the Son of God, when all these matters of intolerable fear shall come together, and meet upon the (then) fiery stage of this world, and be ready to execute, in their fiercest wrath and greatest power, the law and will of their most excellent Creator against all faithless reprobates? Fourthly, this will be a day, not of mercy, but of rebuke to all God's enemies, and therefore intolerable to such. For, if the Lord do straightly mark what is done amiss, who shall abide it? Psal. 130.3.  
An admonition, Use 1 seeing it shall be thus to all the enemies of Christ, presently to make our peace with Him while we are in the way. Mat. 5.25. Our Saviour doth exhort all the faithful to this wisdom by the example of a King, going to war, who being wise, considereth if he be able with ten thousand, to mere him that cometh against him with twenty thousand: or if he be not, will send an embassage, and desire conditions of peace. Luc. 14.31.32. Have we our ten thousands to encounter with Christ, who cometh, that is, will come with thousands of his Saints, to give judgement upon all men? Surely, as the men of Samaria reasoned concerning john; two Kings could not stand before him, how then shall we stand? 2. King. 10.4. so we may more truly and better say concerning Christ: not two Kings, but not all the Kings of the earth, though they banded themselves, and assembled in troops against him, could (yet) ever prevail, or stand before the fierce wrath of his coming. Psal. 2.2.4.9. and shall we (poor worms,) when Christ will come to rebuke sinners, think to abide or stand against the chiding voice of his judgement, so intolerable and righteous? therefore yield we must, or be broken in pieces. Should we not therefore, while this King is (I cannot say a great way off, for he may be neeter than we are aware) but in his way yet toward us by his singular patience, send forth an embassage of humble supplication and tears, and present amendment of life, desiring peace and that he would not turn against us, but to us in mercy, that we may be saved? Therefore while our feet are at liberty, and before we be bound hand and foot, let us run the way of the Lords commandments: & while we have tongues, and before we become speechless, Mat. 22.12. let us use our tongues well, and not suffer our mouths to sin: and while we have hands, and before our hands fall from our arm, and arm rot from our shoulder, let us work with our hands, the thing that is good, Ephes. 4.28. and procure things that be honest in the sight of all men: and while we have breath, & before God stop our breath, let breath and all praise the Lord: and while we have ears, and before our ears, these daughters of singing, be abased, Eccles. 12.4. let us lift up our ears to the word, and not unto vanity. For, if (here) we stop our ears against the trumpet of the Gospel, we shall hear to our grief, the trumpet of the last judgement, which, whether we sleep in the air, or fire, or sea, or holes of the earth, will awake us. Some, nay many, like some players at the game of cards, who (though the night be far spent) will not give over till their candle fail them, will not leave off to do wickedly, till the candle, that job speaketh of, be put out. And some flatter themselves with an imagination of a longer day than God hath set unto them, or perhaps to the world, for the last hour thereof. But let such know, that though the day of judgement were far of, yet the day and hour of every man's particular judgement in death, cannot be; it being a common and true saying: to day a man, to morrow none. And for the day of the general death of this languishing world, he that wisely considereth the wanes and declinings that have been found in it within these few years, and (how like a woman with child, which hath many pangs & fits before the throws of her great labour come) it is now in pain till it be delivered, having much complained in those signs and alterations that are gone before; I say, he that well observeth, to the true purpose of his salvation, these & such like throws, or rather down throws of things, in the womb of this old and sickly world so near to the travel, and time of her appointed end by fire, cannot but say that it cannot continue long, and that the Lord will come shortly among us. When we see a man, in whose face wearing age hath many wrinkles, and deep surrowes, we say, This man can not live long: so when we see the furrows of old age to appear and be manifest, in so many wastes and consumptions, as this feeble world is entered into, why do we not see that the death of it is near? More particularly and specially, as there is no greater sign that a man is drawing towards death, then that he is always catching at the sheets and blankets, and always snatching and pulling at somewhat: so, seeing that every one catcheth what he can in this gripple and covetous age, and seeing that there is so insatiable a mind of having, in all conditions and callings of people now, it is a sure sign to the heart of a wiseman, that this world is sick unto death, and so, as it cannot hold out long. And if there be no greater sign of death, then that the body is so cold, that no heat will come unto it; surely the cold charity of the world, men's no zeal to religion, our nullity of faith, or poor growth in faith, insomuch as Sermons are seldom heard, or with small amendment, can not but testify that the world itself came to be of no long life. And if for should it not much concern us without putting off, presently to turn unto God, presently to repent and believe the Gospel, and presently to enter into, and keep the way of truth and virtue, which are so seldom birds in our days?  
A terror to all the enemies of Christ, Use 2 who will not have him to reign over them. For, now the King's writs come forth for the execution of all ungodly men, and of such he will say, at his second coming, bring them hither, and slay them before me. Luk. 19.27. Then shall Kings be bound in chains, and the Nobles (that would not be linked to Christ) in links of iron, till the appointed vengeance come. And when that time is come; the King will say: Executioners, do your offices. Bind these Kings, and these great men: bind them hand and foot, that they may neither defend themselves nor fly; and cast them into utter darkness, that if they would fly, they may not know whether to fly in the dark. Mat. 22.13. They have had their time, and this is mine. Men durst not rebuke them, but I will rebuke them in judgement. And not them only, but all the ungodly of the earth. This is my great day, wherein I will burn with the fire of rebuke, and perpetual torment, with the intolerable fire of hell all mine enemies. Thus Christ will rebuke all the ungodly among men, when he sendeth the damned to their own place. At his coming, & when he shall put on these garments of rebuke, he will sharply reprove the world, with a fire burning before him? At mignight shall a cry be made by the voice of an Angel, and trumpet of God. 
Mat. 15 6.  Now, canst thou hear a sudden and long cry of fire, fire, at midnight, and not be afraid? Thou wilt be worse afraid, if the fire shall be in thine own house: and worse than that, if it shall burn in the timber, and along the floor of thy bed chamber. But the ungodly shall suddenly and woefully hear a greater cry, and cry of greater fear. For, the fire of hell, and not the bare cry of fire, shall be in their ears, and begin to kindle in their bodies, at their first rising out of their graves. They shall see heaven and earth burning before their eyes, and the chambers of their graves all on a fire. They shall see the fire about them, and flames of everburning fire ready to enter into them, to torment them day and night. So terrible shall this day of rebuke be to sinners and ungodly men. And shall not the expectation of all this make the unrighteous to melt with fear? If the downfall of two or three houses can give such a crack: what a terrible crack and great burst will the heavens, air, sea, and all the elements, with all the buildings and houses of this large and great frame, make when they shall (all) run together like a scroll in the fire? Therefore, if we would not have this cry, at midnight to condemn us, let us now in this midday of the Gospel, hear, to obedience, the cry of the word, that we may live. If we would have a comfortable rising, let us go to our beds, that is graves, in the peace of faith and a good conscience. And if we would not fear hereafter, let us fear now; and now be Saints, if we mean to be as the Saints then, that is, at that great day of Christ's coming. So much for the form of the last judgement, the persons to whom it extendeth, follow.  
All the ungodly among them, etc.] The persons, who shall be rebuked in judgement, are the ungodly: yea, all the ungodly, none excepted. By this property of ungodliness, and by these persons who are called ungodly, the Apostle understandeth impenat● wickedness, and the impenitent wicked against God, and the people of God, who shall rise to damnation. Ungodliness is a sin directly against God, and ungodly men are fighters a-against him. Either their thoughts are, that their is no God. Ps. 10.4. or, if they believe a God, yet they deny his providence, and distinguish of his presence: they make an idol of his mercy, and a sport of his justice. Or, if they confess that God is Ruler, yet they will not confess his rule by his word. job 21.14. nor worship him as he hath commanded, but as they (themselves) think good. They neither pray for their necessities, nor give thanks for their receipts. job. 21.15. They love not the Lord, and they abhor his inheritance: they make much of his enemies, and smite down his people, living as if there were no God, nor judgement to come, Ps. 44.5. These are ungodly men, and against these this judgement of rebuke is threatened. Doctr. From whence we learn, That God will not justify the wicked, though he bear with them, nor count them innocent, though he suffer them long. When the Lord stood before Moses, and proclaimed his name before him, he speaketh of his mercy, grace, and slowness to wrath, yet with a reservation and proviso of taking his justice unto him when he seethe time: for, he addeth, that all this shall not make the wicked innocent, as if he had said, Indeed I am slow to anger, but just in my anger, to all those, who shall abuse these graces of my patience, mercy, and favour to sinners. Exod. 34, 6.7. When the haters of God, and they who cast his words behind them powered out themselves to all ungodliness, and unrighteousness, the Lord held his tongue, that is, seemed not to dislike so great disorder, and excess of wickedness in ungodly men: therefore they thought that he was like to them, and liked 〈◊〉 sin as well as they; that he took pleasure in wickedness, and would never punish those that did wickedly. But God assureth them that all is contrary, telling them that he will reprove them as here, and draw forth his hand to punish them as in a day of rebuke, and make them ashamed of all their sins, that he will bring in order before them, and as they committed them before him, not sparing any Psal. 50.21. The sinner (saith Solomon) doth evil an hundred times: that is, makes no end, and keeps no measure, in sinning, because God prolongeth his days, or, is patiented, not cutting him off so soon as he hath done wickedly. But though God bear never so long, presume never so much, it shall not be well to him, or it shall be far otherwise with him at the last. For, as the shadow that flieth away, so shall he post to his grave and his soul fly to destruction. Eccles. 8.12.13. The reasons. If God should ever justify the sinner, it were either because he did want power to punish him, or justice to punish sin. But neither is lacking to God, who for power is almighty, and for zeal against sin, of pure eyes that cannot see evil. Habac. 1.13. That is, cannot abide it. Secondly, if God should bear ever with sinners; men would think that God delighted in them, or made some reckoning of them. The godly would be discouraged from doing good, and the wicked encouraged to do evil. Thirdly, so, God should condemn the generation of the righteous. For, he that justifieth the wicked condemneth the just. A man cannot take an evil man's part, but he must by taking part with the evil, take part against the good. Esay 5.23. Fourthly, God's law condemneth the wicked; Now shall his law condemn them: and will he clear them? Or shall his word send them to execution: and will he save them from the hand of the Executioner? Fiftly, this were to bring sin into credit. For, the Magistrate that will not punish sin, doth countenance sin. And shall we think that he who perfectly hateth evil, a●… good men hate it, but imperfectly, will grace either it or the doers of it? Lastly, the word every way threateneth finners: and therefore if God should for ever spare them, the word should not be true.  
Will not God justify sinners? Use 1 then, men must not, and good men will not. For this is a fault essential in the Devil and his seed. But God's children will strive to be like God, and unlike the Devil. Of this somewhat was spoken before, the last doctrine but one, and third use. And it would be well considered of those flatterers who palpably justify the wicked, saying, they do well when they do evil, & that they offend pardonably, when their offence is intolerable. Magistrate also, that are too sparing to malefactors, are here admonished not to keep still in sheath the sword of punishment for evil deeds, which they should draw upon offenders. For, this were to encourage not to reform them, or to 〈…〉, and let the disease 〈…〉.  
〈…〉 to Christians, Use 2 to deny ungodliness, and to exercise themselves unto godliness, and the duties thereof, that they may escape this sentence of the rebuke of ungodly men. so much the grace of God, that (namely) which hath appeared in our salvation, teacheth us. Tit. 2.11. Where the Apostles meaning is, that we should forbear, not only palpable Atheism, of an ungodly life in Christianity: and that we should avoid not only the ungodliness of despising God openly, but the dissembling ungodliness of serving him negligently. Some will believe that what God hath promised, in mercy to his people shall be done, who will not believe that what the same God hath threatened in justice, to sinners, shall be performed. This is open ungodliness. So, when we hear men say, it were no 〈◊〉 i● there were on more going 〈…〉 seeing there is no more follo●●●: this (likewise) is a speech of 〈…〉. For, did ever any grow 〈…〉 sitting by the fire, or more 〈…〉 eating of good meat? So me will ●eare the word, who yet despise him that teacheth it. But how can this be less than a main effect of ungodliness, seeing that he who despiseth the teacher, despiseth God? Luc. 10.16. Some think if they frequent the assembly with those foolish virgins, that went out to meet the Bridegroom, Mat. 25.1, or if they be at Church, though they hear not at the Church, and come to prayer, though careless how to pray, and receive the Sacrament, though not Christ by faith in the Sacrament, that their coming hither, and being here is sufficient. But he that resteth in these forms, going no further, is an ungodly man. Some have a form of godliness and deny the power thereof, who wear Christ in their mouths, and have not tasted of him in their hearts. Some have a polygamy of husbands, their old husband the world is not dead, and they will be married to Christ, serving God and riches: or, they are not divorced from the flesh, and they will marry with the Spirit, seeming spiritual and serving sin. These and such like, are the ungodly men, whom without repentance, God will judge. It must be our care (therefore) not to walk in their ways, and to decline their paths. For, their ways are contrary to wisdoms ways, of which it is said: Her ways are ways of pleasure, and all her paths prosperity. Pro. 3.17. Indeed, there is a way that seemeth right to a man, the issues whereof are the ways of death. Prou. 16.25. And so, the broad and easy way to death and hell, seemeth to have much pleasure in it in the conceit of worldlings. But so many as fear the Lord, will refrain their foot from such ways. And, seeing they only shall stand in judgement who take hold of the ways of life, walking with God, let us keep the ways of judgement, and walk uprightly, that the Lord may be our shield for ever. Prou. 2.7.8.  
A reproof of the world's error, Use 3 which thinketh that they only are the happy men, who live in all pleasures and peace here. But such (for the most part) serve not the Lord jesus but their own bellies. Rom 16.18. and are sure to be damned; being as Oxen that are made fat in the best pasture, and therefore ready for the slaughter-house every day. And is there any happiness in this, or matter that we should envy? Ps. 37.1.2. Say, there were no knots in their death. Ps. 73.4. and that the web of their life should run in an even thread without any break, concerning these outward things, even from their cradles to their graves, (though this be rather in opinion so, then so indeed:) yet after this cometh the judgement. Eccles. 11.9; and when they come down, who now are on horseback in their ruff, against Christ and christians, their fall shall be great; not to conversion with Saul. Act. 9.4.6. but into hell with all that forget God. God will rebuke them, and (suddenly) they shall be cut off in judgement: their beauty shall consume when they go from house to grave, Ps. 49.14. Is there any happiness in this? or can a man be happy for this? And yet the life, that these wretched men have here, is not altogether so without twitches of sorrow, as we think. For, when we suppose them most happy in their goods, and most pleasant in their days, perhaps even then, there is a most bitter remembrance of death within. Even, in laughing (saith Solomon speaking of the wicked) the heart is sorrowful. Prou. 14.13. His meaning is, when you think them most merry and past bitterness, there are gripes of fear in their pleasures, and sorrow of heart in all their mirth. Feign would they cast out fear, sometime with one pastime, sometme with another: but it will not go out; and though they would cast it out as out of a Cannon, it will return to vex them. Thus there is no peace to the wicked. Esa. 57.21. nor sound joy in the wicked, and what is it (then) that we think to be so full of pleasure in a life so unpleasant, tormented with the guilt of an evil conscience, that like an ulcer in the body, will put those to great anguish that are pursued of it in the mids of their feasting, and not cease to torment them day and night, though wrapped upwith never so great bravery? But, this is the very case of some of those whose life we think to be so happy, and condition of life so without knot. So much for the persons that shall be rebuked; the things, for which, follow.  
Of all their wicked deeds which they have ungodly committed.] The matters about which the sessions of the last day shall be holden, by Christ with all wicked sinners, concern their deeds and speeches, according to which, or the evidence of which, they shall be reproved of him at his coming. Their deeds are to be said ungodly committed, that is, done against the law of God, in the first and second table. For, every sin (though it be done directly against man) yet hath a kind of defect, and withdrawing from God. And for the manner of committing them: it is not said that they were sins of infirmity or accident, but sins done after an ungodly manner, or, to render it by the adverb, as here, ungodly, or sins, not weakly, but wickedly committed, and not upon occasion but of purpose: that is, from an unrepentant heart, and mind addicted to ungodliness. The Apostles meaning is, that they do not evil unwillingly but gladly, nor against their mind, but purposely, nor sometimes of weakness, but continually, or, that they are of the occupation of sin, and follow it, as men do their trades; and for this, they shall be rebuked to damnation. Doctr. 1 The doctrine here taught is, That not simply the committing of ungodliness, but the committing of sin ungodly, bringeth death: not our being in sin, but our trading in it, will condemn us. Indeed, to commit a sin deserveth death, but to lie in sin, bringeth it. So the Apostle john is to be understood when he saith: He that committeth sin is of the Devil. 1. joh. 3.8. For, his meaning is, he, who giveth himself over to sin, in whom Christ never destroyed sin, cannot be the child of God, but of the Devil, nor child of salvation, but of death. ●inne destroyed not David, for he repent of it: but sin destroyed Saul, for he would not leave it to the day of his death. If judas had repent for betraying of Christ, as Peter did repent for denying of Christ, judas had not perished more than did Peter. judas did cast to do evil, Peter was circumvented: therefore Peter obtained mercy, judas died in his sin. Sin therefore doth not principally or so much condemn a wicked person, as his impenitency in sinning, a greediness to commit sin. For, a man may have an infirmity, and not die of it; and regenerate man may commit some sins, and not be damned for them. Else why came Christ? Was it not to save sinners, that is, repentant sinners? 1. Tim. 1.15. I speak not this, as if sins of infirmity did deserve pardon. For, I have said that every sin (both of infirmity and other) deserveth death. Yea, sins of infirmity in God's children, deserve death, and are sins: but, by grace, they lose their power and condemnation, Rom. 8.1. and so are, as they are accounted, not sins unto death, but sins that shall not be condemned, and his sins who shall not die. The reasons; All are sinners in Adam, and all have sin in them, that came from Adam: and therefore if sin (simply) should condemn a man, no man should be saved. Secondly, a man may commit sin, as the Apostle did, who said: the evil that I would not do, that I do. Rom. 7.19. But sin so committed is covered in mercy, that is, is accounted none: or is not imputed, that is, standeth not upon the book, and so goeth for no debt, and is made, by remission, no sin. and if no sin, by account, than none to condemnation. Further, we are that in account that we are in affection: and he is no sinner, who striveth to be none. Now, if no sinner in account, than no sinner unto death. But it is so, with all God's children, who are in sin, as a Malefactor in prison, that would gladly go out and cannot, that is, though they do evil, they would & with all their hearts, would do otherwise: and therefore in some, sin doth not condemn, which in others, sinning ungodly, that is, willingly, wilfully, & ordinarily, is to condemnation. Thirdly, when God's children fall out with their sins, which they ever do, and do by true repentance, God comes in with them: being in with them, they are no longer accounted enemies by him, but friends, and so their sins cannot hurt them. For, who shall lay any thing to the charge of Gods chosen? Rom. 8.33. That is, who shall object any thing against them that shall be able to condemn them, or harm them? But this should not be, if the committing of sin simply, should bring death. Use 1  
The use of this point teacheth us to distinguish between sinners, and to put difference, in sins committed by Gods elect and reprobates. For, the sins of God's children are sins of infirmity; so are not the sins of the wicked that bring death; and sins of infirmity befall not graceless sinners. The ordinary drunkard, though he call his sin of drunkenness his infirmity, yet is it his inexcusable sin. And large covetousness is not an infirmity, but sin of idolatry in those that commit it. Reigning anger is a great iniquity: so is the custom of swearing. Buyers and sellers, who trade with lying, as they do with wares, are obdurate sinners, not sinners of infirmity. And they who so offend, let them repent quickly, or they shall bear their condemnation, whosoever they be. God's children may fall into some of these sins, or all; yet, though they fall into them by infirmity, they rise up from them by repentance; but the wicked fall into them, and lie in them, and love them. Again, the sin of wantonness is covered by sinners with a cloak of natural infirmity, and the wicked lend a sigge leaf of excuse to pranks of vanity in striplings and young men. But the godly say with David, Lord remember not the days of my youth. Psal. 25. and the sins of my youth, they call not infirmities, but rebellions. If young men dance, and colt, and riot, and pour out themselves to all excess, not only on common days, but on the Lord's day; cockering parents, and carnal masters will justify all the profuse wickedness and say, Youth must have a time. But godly parents, will sacrifice care for their children, with job, in such a case: job. 1.5. and religious masters say for themselves & their servants, with josua in a like matter: I, and my house will serve the Lord. Ios. 24.15. And if any such wickedness be committed by their children, or any in their house, they will not bear it with the ungodly, but be against it with David, Psal. 101.3.4.5.8. and protest against the doers of it with Nehemiah. Neh. 13.21. So for misspending of time: The wicked justify that unthriftiness, the godly bewail their loss of precious time. The wicked say, how shall we pass the time? They cast to do evil: the godly say, let us redeem the time, they are sorry for the loss, and confess it. And thus great difference is to be put between the false of God's children, and the break necks of the wicked, who fall into death.  
A comfort to repentant sinners. Use 2 For though their sins have hurt them, their repentance may heal them. jer. 18 8. Though they have been great sinners, as Saul and Manasses were: Yet if they be repentant sinners, neither they nor their sins can change the new testament, that God will be merciful to their sins, and blot out all their transgressions. Though their sins were many: the matter is not how many their sins are, but how penitent they be that are sinners; and the more they are, the greater is his mercy who hath forgiven them. But is this for the work of repentance? No, but because the repentant soul doth by faith apprehend Christ in his promises, and believe that upon his true conversion or coming home, God will receive him, and the father welcome home his straying son. Luk 15.20.22.23. Quest. Some will say: My sins were committed ungodly, Answ. and with purpose of heart. Say they were so: now that you are sorry for them, it is not judged so: and your merciful God will take you as you are, not as you have been. A repentant sinner you are: and as a repentant sinner, you shall have mercy at God's hands. Only look that your repentance be sound; so you may have confidence for pardon, that God will be merciful to your unrighteousness, and forgive you your sins. Ezech. 18.21.22.23.32. Luc. 17.4. Though your conscience be full of wounds, the Lord who is your Surgeon, hath plaster enough of his tender mercy and long compassions to heal them. Though the debts you own be great sums, God's mercy is not stinted to any number, and he that is infinite in his pardons, will as soon, and doth as graciously pardon many as few sins; yea, when the sum of them is grown to a great reckoning, and main total. And though, like a wretched subject, you have raised against Christ many commotions in his own kingdom, yet the King of the Kings of Israel, is a merciful King; and when you come to him with true submission, as Benhadads' servants did to the King of Israel, with signs of submission. 1. King. 20.31.32. he will be as ready to grant your pardon, as you to ask it.  
Of all their ungodly deeds, etc.] Secondly, where the ungodly shall be called to their answer for all that they have done, we learn that all the deeds of the wicked shall be rebuked to damnation. So saith the Apostle S. Paul, where he showeth, that in the day of wrath, the wicked shall be rewarded according to their deeds: meaning by their deeds, their evil deeds. Rom. 2.5.6.8. And the same Apostle saith: we shall receive, according to that we have done; the godly for the good they have done in Christ, the wicked (out of Christ) for the evil they have done in their own body. 2. Cor. 5.10. And S. Matthew the Evangelist saith as much, where, speaking of the coming of the Son of Man, he saith: when the Son of Man cometh in his glory, he shall give to every man according to his deeds. His meaning is, the godly shall bear unto judgement the good deeds of Christ, imputed to them, and the wicked bring into judgement the bad deeds of sin, properly theirs. Math. 16.27. The like we read in the book of the Revelation, or rather the same, where it is said, that all the dead shall be judged according to their works. The good, for Christ's righteousness, and by it, shall live: the wicked shall be damned for their own unrighteousness. Quest. Apoc. 20.11.12. But some may say: if evil deeds deserve damnation, why should not good deeds merit life? I answer. Answ. It followeth not, seeing that (here) good and bad works cannot be opposed directly. For, our good works are imperfitly and faultily good, but our bad deeds are perfectly nought: our good deeds are Christ's in us, our bad are our own and Satan's: our bad deeds, because perfectly bad, justly deserve hell, our good, because so mixed with infirmities, cannot merit heaven. And now, that bad deeds shall be rebuked in judgement, may further appear by the reasons which follow. As (first:) The deeds of the wicked more harm the Church, than words do, or thoughts can: but words and thoughts shall be judged, therefore deeds much more: else why doth Christ say, that God will avenge his elect that cry day and night unto him? Luc. 18.7. Secondly, these things saith Amen; now, if Amen say it, the same Amen, who is faithful, will do it. Apoc. 3.14. Amen hath said by his Servants and in the Scriptures, that he will bring every work unto judgement. Eccles. 12.14. And therefore every ungodly work, & deed of every ungodly man shall be ludged. Thirdly, for this cause (as hath been said) the Lord will stretch out his hand, in the rebuke of the ungodly, as one that swimmeth spreadeth his arms abroad to enclose all before him. The meaning is: God will enclose so in the fathom of his second coming every work of wicked man, that no one shall escape the severity of his throne. Esa. 25.11. Fourthly, if any wicked work should not be judged, it were either because God could not, and then were he not almighty; or would not judge it, and then should he lose his righteousness. But none can stand before his great power. Ier 49.19. And he that is judge of the world will judge it with righteousness. Psal. 98.9.  
An instruction to do good deeds, Use. 1 seeing bad deeds shall be judged to hell. For, though good deeds may not sit in the chair of merit, yet we must give them their proper place, They are not merits of eternal life, yet they must be witnesses of our being in Christ. Good works cannot save us: and yet if we do not good works, we cannot be saved. I speak according to the ordinary rule, and of persons able to do good works: not of infants, nor what God doth extraordinarily, as when he saved the confessing thief at the last hour: and yet he not only had faith but showed it by divers testimonies and effects of grace. Luc. 23.40.41.42. Therefore, though good works cannot save us, yet bad works and the want of good, may damn us. They be evidences of our salvation, though not causes. As (therefore) he who holdeth a piece of land, holdeth it by his evidence, his evidence was not that that procured it, but his money: so the good evidence of our salvation, is in our sanctified lives, the cause of it in Christ's merits, no other coin, either of gold or silver, could purchase it at the hands of God's justice; in our redemption. 1. Pet. 1.18. wherefore, as S. james saith: If thou hast faith, show it by thy works. jam. 2.18. so with the Apostle S. james I say: If thou hast this hope, let me see it in that evidence of thy good conversation in Christ.  
A terror to all the persecutors of God's Church and people, Use 2 who drive from their pastures, and send to the slaughter-house, the harmless lambs of Christ's fold. For, Christ will come to judgement against all those who, in such manner and so cruelly, smite their fellows with imprisonment and death. Math. 24.49. And, the beast and false Prophet shall be cast into the lake of fire and brimstone, there to be tormented day and night for evermore. Apoc. 20.10. Men may not judge the Antichrist of the West though he do never so badly, yet God will judge him. And such portion shall they have from the Lord; every one that smiteth down his people, and vexeth his heritage. So much for the first of those things for which the wicked shall be rebuked, the second followeth.  
And of all their cruel speakings which wicked sinners have spoken against him.] The last of those things, whereof the ungodly shall be judged, is their cruel speakings, that is words proceeding from a cruel mind in all ungodly and railing tongues of evil men. For, men shall receive according to that which is done in the body, or any part of the body, whether hands or tongue. Doctr. 2. Cor. 5.10. The doctrine from hence is: The wicked shall not only answer for their evil deeds, but for their bad tongues. So saith our Saviour Christ. By thy words, to wit, if they be gracious, thou shalt be justified: and by thy words, if they be wicked, thou shalt be condemned. Math. 12.37. Solomon did confess as much, when he said, that death and life are in the power of the tongue. Prou. 18.21. as if he had said, as a man ordereth his tongue well or ill, so shall he receive his sentence from the throne that judgeth right, either unto death or life. And he (further saith; He that keepeth his mouth, his meaning is, is considerate or wise in the words of his mouth, speaking but when he ought, and what he should, keepeth his life, that is, provideth well for his salvation hereafter: as contrarily, he that is careless of his tongue, or cruel in talk, shall come to destruction. Prou. 13.3. The Prophet David saith: he that desireth life, and loveth good days, let him keep his tongue from evil. Psal. 34.12.13. Then, they who keep not there tongue, shall neither see life, nor the good days of life, but inherit the evil that they have paid for with their bad tongues. And Saint james saith, that a fiery tongue shall have a fiery doom. jam. 3.6. For as it hath done, so God will do unto it. judg. 1.7. And, it is just, that, that which hath set on fire the course of nature, should (it self) be set on fire, by the curse of God. The reasons. If (as we heard) sentence must be given for every thing that is done in the body, then for words which are uttered by the tongue, a part of the body. 2. Cor. 5.10. Secondly, the mouth is the sin-hole of the unclean heart, for out of the abundance of the heart the mouth speaketh. Mat. 12.34. And what is due to the one, is payable to the other. If the one deserve judgement, both deserve it, and if one be punishable, both are. Thirdly, cruel tongues are compared to sharp arrows, and coals of juniper, to show, that as arrows sent out of a bow, by the hand of a strong man, fly with great force and violence, and as juniper-coles are not only very hot, but do long continue so. So cruel words forced out of an evil heart, and wicked speeches fired by the malice of a spiteful soul, do not only pierce violently through the name of the innocent; but leave a long and incurable wound in it after the blow given. And do not such tongues deserve to be rebuked in judgement? Psal. 120.4. Yea surely; And therefore among the rabble of reprobates, spoken off. 1. Cor. 6.10. railing persons, and railing tongues are in the number.  
But shall cruel speeches and speakers be judged to condemnation? Use 1 It shall be (then) an admonition to the godly, patiently to suffer the revilings of men, and not to render evil for evil, one evil word for another. Rom. 12.17. Some give reproach for reproach, as if they would fight against an injury, not with the weapons of Christ, who being reviled, reviled not again, 1. Pet. 2.23. But with the devils weapons of impatiency and revenge. The Prophet saith, his enemies laid a snare for him. Psal. 119.110. Did he (therefore) lay another for them? No, he would not shoot with Satan in his own bow, recompensing sin with sin, but stuck to the word, committing all to him who saith; Vengeance is mine & I will repay: Heb. 10.30. Rom. 12.19. This is written for our learning: and therefore seeing that the reviling tongue shall be brought into judgement, let the Lord judge it, let not us judge it before the time. And as our Saviour saith: resist not evil. Mat. 5.39; So let us be so far from fight with the wicked at their own weapons, avenging ourselves, that we be ready rather to suffer two wrongs then to revenge one. ver. 39.40.41. David's example is notable in this case: who, when Shemei that Cur-dog snarls fiercely at him, being then King, would suffer nothing to be done unto him for it, but with remembrance of his own sin and wicked son, suffered him to go on, leaving him to a higher judge. 2. Sam. 16.5.6.7.8.9.1.11.12.  
An instruction to look carefully to the good ordering of our tongues, Use 2 seeing we must be brought to our account for speeches, as well as for deeds. Saint james saith, be slow to speak, and slow to wrath. jam. 1.19. As if he should have said: If thou be of an hasty mind, keep thy tongue long in thy mouth, the scabbard thereof; and draw not that sword hastily, so shalt thou neither provoke so much, nor be provoked so soon. Solomon the Preacher giveth like good counsel, bidding a Christian not to be rash with his mouth, Eccles. 5.1. His meaning is, the Tongue is an edge tool that will cut where it should not, if we handle it rashly, and nimble, and light tongues cannot but do much harm: and therefore we must keep the tongue in the sheath, if we would not be cruel speakers, and such as must come to our answer for blood. Set a watch before my mouth, and keep the door of my lips, was David's prayer, and must be our practice. Psal. 141.3. And why did the Prophet pray the Lord (so earnestly) to set his watch at the gate of his lips, but because he knew well that without God's watch over his words, they would rather pursue mischief, then follow peace. And should we not fear more than he to let our tongues go at such liberty without a keeper and watch man, being nothing so able to guide them as he was? This would be considered of those who turn their tongues loose, and give them leave to utter whatsoever the lusts or malice of their heart can invent. For, lewd words do not only work on themselves, but on those that hear them; on themselves to destruction, and on their hearers to infection: and malicious tongues do not only destroy the soul that useth them, but wound the innocent name of those against whom they are bend and used. So, they are to give a double account for their wicked speeches: one for hurting themselves, another for harming their brethren. So much for the last of those things that are to be judged; which is further amplified: and that by two properties, as first, that those speakings are cruel, and secondly that they are spoken against Christ.  
Cruel speakings, etc.] The speakings of the wicked are said to be cruel speakings, because, by them, they cruelly raged against the righteous, and, after a sort, drew blood from them in the point of their credit, and (sometime) in the case of their life, bitterly accusing or tauntingly mocking them. And now where these things are styled, with the name of cruelty, The doctrine is; Doctr. That the scorns and revilings of the wicked, incident to God's children, are persecutions. Among the grievous trials of the Saints, this, that they were tried by mockings, was reckon one. Hebr. 11.36. And thus was Isaac persecuted by scoffing Ishmael. Moses saith no more but that Sarah saw the son of the Egyptian, mocking her son. Gen. 21.9. yet, S Paul speaking to that point, saith, He persecuted him. Gal. 4.29. Saint Paul's meaning is, that scoffs and girds at men for good ways, are sore afflictions and the point of cruelty at their heart. It was not the least part of Christ's suffering, that the instruments of his death and many limbs of the Devil so despitefully wagged their heads at him in great disdain: and that they spate upon him, and spoke unto him so disgracefully and so cruelly, saying: Thou that destroyest the temple and buildest it in three days, save thyself, etc. Math. 27.40. A great portion of the cup of his bitter Passion consisted in this, that he was mocked for his confidence in God. For, they said: He trusteth in God, let him deliver him now, if he will have him. Psal. 22.8. Math. 27.43. The reasons. First, it is a degree of murder thus to speak. Math. 5.22. For, to speak cruelly, is to speak wrathfully, with despiteful tongues and gums in blood. Secondly, such speeches proceed from a contempt of the grace of God in those who so suffer. And it grieveth them more, and they set it more to heart that God is contemned, then if themseles were to suffer reproach and contempt, yea loss of their goods, and that, which is dearer to them, their life. Hebr. 10.33.34 Act. 20.23.24 Lastly, that which savoureth of cruelty must needs be an affliction. But cruel speakings are such, for they are cast upon the righteous with terrible indignities, and therefore cruel speakings are afflictions.  
First, Use 1 this doctrine doth teach us to fear to be scorners of our brethren, as we would be afraid to be persecutors of them. The practice of godliness which standeth by the law of God, and the good laws of this land, is called Puritanisme, and the professors of it, in a byname, Puritan. But let such reprochers of the good way of the Lord in their fellow-christians, bewail such cruel speeches, lest, proceeding so to do, the Lord rebuke them at his coming. And for the Papists, whose bitter railings we have heard, and rancour against the truth of Christ we know: let them learn here that they are right Ismaelites, and therefore bound over to condemnation for their cruel speakings against Christ, and the Church of Christ. Like judgement is to be given of all filthy speeches of unclean Sodomites, which gall the simplicity and very souls of the righteous.  
Secondly, Use 2 true christians here learn to prepare for, & to bear the scourge of tongues. For among other persecutions that they must look for, persecution by evil tongues, is one. The Disciple is not above his Master. Math. 10.24. Thus men dealt with Christ: and they must expect accordingly, to suffer, that are in Christ It is our Master's reproach, and we must bear it. Hebr. 13. 1●. or (properly) our own reproach, and good reason we should bear it. So much for the first property of the wi●ked, the second amplified property, followeth.  
Which wicked sinners have spoken against him.] That which was spoken against the godly is (here) said to be spoken against Christ: For he taketh the injuries of his Saints, to be injuries done unto himself: they that deal despitefully with them, deal contemptuously with him. The point taught is: Doctr. Whatsoever is spoken or practised against the godly for their righteousness is esteemed as spoken, and done unto Christ, for whose sake and cause they so suffer. The people had cast off Samuel whom God had chosen. Therefore the Lord counted himself despised, because they had despised him whom he had chosen. 1. Sam. 8.7. Saul persecuted the church, and Christ saith, I am jesus whom thou persecutest: to wit, not in my person, but in the church my members. Act. 9.4.5. Also, concerning his Disciples Christ saith, and concerning all the godly in them: He that despiseth you, despiseth me. Luc. 10.16. The reasons; That which is done against the body, concerneth the head, but Christ is the head of his church, and the church is his body. Ephes. 1.22.23. And therefore what is done against the Church, is done against Christ. Secondly, It is not we that are hated, but the cause of Christ in us when we suffer for righteousness. And will not he revenge his own abuse, and descend his own glory? He that spurneth against his truth, spurneth against him. And shall not the Lord turn to confusion all his despisers.  
A terror to those who reproach a good man for his goodness, Use 1 and a religious man for the truth. For the Lord will proceed against such, not only for their injury to man, but for their blasphemy to God. So they that smite his servants, shall be as they that smite himself. For, as he that beateth a man's servant, abuseth the master: So he persecuteth Christ, that vexeth his servants. Pharaoh, Saul, Senacherib, Herod and others, found the truth of this in their fearful destruction, because (like desperate wretches) they fought against God, in his Saints.  
A comfort to those who defend a good cause. Use 2 For, they stand not alone, but he standeth with them who is stronger than all men. And, of God be on our side, who can be against us. Rom. 8.31. If we have such a cause as Hezekiah had, we may say with like confidence as Hezekiah did● there be 〈◊〉 with us, then are with them. 2. Chron. 32.7. 2. King. 6.16. David's cause, was the Lords: and he found that God would be near to avouch his own truth in the mids of his enemies. Therefore was he delivered from the battle that was against him; for many were with him. Psal. 55.18. To conclude therefore, let us provide ourselves of a good cause: and we shall be sure of a strong helper: Let us reverence the godly, and honour the Lord: and we shall stand invincible in all oppositions, or as mount Zion that cannot be removed, but remaineth for ever. Psal. 125, 1. Our death shall be comfortable, and our judgement without rebuke: we shall benefit Christ's church, & have praise of God; to whom, Father, Son, and holy Ghost, three persons, and one immortal and only wise God, be rendered all glory, power and thanksgiving now and ever. Amen.  
All glory to God.  
FINIS.   

POINTS of instuction for the ignorant: With An examination before our coming to the LORDS TABLE: And A short direction for spending of time well.  
LONDON, Printed by William Hall, for Francis Burton, and are to be sold at his Shop in Paul's Churchyard, at the sign of the Green Dragon, 1613.   

TO THE Christian Reader, the saving knowledge of that truth which is according to godliness. 
Tit. 1.1.  (* ⁎ *)  
CHristian Reader: this short Catechism, thus gathered and set down for the help of the ignorant, cannot be called new, but renewed for their sakes. For, I may say in thi● case as Solomon in his Ecclesiastes, said in a like case: What is that that hath been? that that shall be. 
Eccles. 1.9.  And what is that that hath been done? that that shall be done: and there is no new thing under the Sun. The portion of meat which is here offered to the tasle of the simple, is no other than that which he hath already tasted of, if he have tasted any thing of the things of God: and it is but the substance of other Catechisms set before him in another kind of service, that is, with some difference of Cookery and dressing. which, (considering our too great distaste with one kind of meat, though never so wholesome, if we be continually fed withit without diversity) may not be without some good use, at least for some short time. For, the affections of men stand no less diversly affected towards the variety of God's gifts, in delivering one and the same matter, then doth the stomach towards the dressing of one and the same kind of meat in a divers manner, by some alteration of form and manner of doing it. And yet it is no part of my meaning to hold up the market of novelty by any schey-seruice as tendeth rather to tikle the ear then to satisfy the sounder judgement: or to say any thing for those who make books like to the apparel which they wear, and fashions that they are weary of, when a newer comes. Only, having taught these Principles (most of them) to a few privately; and finding it more easy to print them then to write them, for the surer keeping of them in their memories, who had learned them, and the good of some abroad that desired them; I was not unwilling thus to give them content by the benefit of the Press and of Printing. Neither have I done this far any want: for there is store of Catechisms abroad: to which this worm of mine, is no way comparable: and God hath dealt mercifully with our age for the means of knowledge; but we famish spiritually at the full measure of these means, either by not using them at all, or not as we should. This mite of instructions I could have made much larger but that I considered in my Cruse of store the vessels that I had to fill, 
King. 4.4.6.  which could not well receive more, and so left pouring, as I perceived their filling. Accept therefore (Reader) what is here offered to thy gentleness, and take it in as good part as it is meant unto thee. And so, I command thee and thy growth in godliness to the grace and assistance of Almighty God: and rest,  
Thine in all Christian 
 good will: 
 ROBERT HORN.   

POINTS of instuction for the ignorant.  
WHat is true happiness?  
To know God, 
joh. 17.3. jer. 9.24. Luk 15.17.  and to know myself.  
Can you know God?  
Not so plainly and fully here as we shall hereafter, by face; 
Exod 33.20. 1. Cor. 13.12  but as he hath revealed himself unto us.  
How is that?  
By his works without us and within us: 
Rom. 1.20 & 1.19.  and by some description of his nature, and effects in his word.  
How doth the word describe him?  
Generally thus: 
●xo. 3.14 joh. 4.24 ●xo 34 6. Psa 90. 〈◊〉 1. Tim. 1 17. Isa. 5.5. Psal. 103 8 ●m. 4.13. 1 Pet. ●. 19. Psal. 99, 1, 2, ● Heb. 1, 3 Act. 17 25 26 1 job. 5.7. Mat. 〈◊〉 16.17. 2. Cor. 13 13.  He is what he is. And, more particular, thus: a Spirit, every way infinite, goodness itself, Creator, Preserver, and Ruler of all things; distinguished into three persons; Father, Son, and holy Ghost.  
So much for the knowledge of God; What say you of the knowledge of yourself?  
It may be considered before the fall, or since.  
What are you by creation in Adam before the fall?  
A reasonable Creature, 
Mat. 10.28. Goe 1.27 Col 3, 10 Ephes. 4.24.  consisting of soul and body: made after the image of God, in knowledge, righteousness and true holiness.  
What are you since by Adam's fall.  
A sinner, 
Rom. 3, 9, 10 job 14.4 Rom. 6, 23 & 5.18.19. Gal. 3.10.  and by sin subject to all kind of misery and punishments: as to the death of my body, and the death of my soul, which is endless damnation.  
What are your sins?  
A guiltiness in Adam's first offence: that is, 
Rom. 5.12.18. & 7.18. jer. 17.9. Gen. 6.5. Matth. 15.19. Rom. 7.5.  a deprivation of all good thereby, and a disposition of my whole heart to every thing that is against the Law of God, with innumerable corrupt fruits thereof, in thought, word, and deed.  
What do you consider in Man, thus falling.  
His recovery to salvation, and duty for it.  
What say you of his recovery?  
It may be considered in the worker thereof, or the mean of apprehending it.  
What say you of the worker?  
The worker or substance of it is Christ jesus the Son of God, 
1. john 2.1.2. joh. 1.14. john 3.16. Philip 2.7.8. Galat. 4.4.2. Cor. 5.21. john 1.12.  who in Man's nature (which he took in the womb) suffered the death of the Cross, and fulfilled the Law for all that receive him.  
What is the mean whereby Christ is apprehended?  
Faith; 
Galat. 2.20. Acts 6.31.  which is a special persuasion of God's favour in his word, 
joh. 1.12. Luk. 2.29. Ephes. 3.17. 1. Cor. 1.30. Ioh 20.28. 2. Tim. 1.12.  wrought in my heart by the holy Ghost, whereby I do truly, and in particular, believe that Christ is made unto me, wisdom, righteousness, sanctification, and redemption.  
When doth this faith begin to breed and take place in your heart?  
When, by God's grace, I begin to be touched in conscience for my sins, 
Psal. 51.17. Isa. 55.15. Math. 5.6. Phil. 3.7.8. Math. 15.25.27. Mark. 9.24.  to hunger and thirst after Christ and his merits, above all things in the world, and against all doubtings, do begin to believe.  
By what means is this wrought?  
It is begun (ordinarily) by the preaching of the word, 
Rom. 10.14.17. Acts 8.28 34.35.37. john 16.23.24. Pron. 29.18. Rom. 4.11.  and it is confirmed by the same means, as also by the reading of the word, and the reverent use of prayer, and Sacraments.  
What is Prayer?  
A speech to God through Christ, 
john 16.23. james 1.6. Phil. 4.6.  with faith, whereby I ask graces wanting, and give thanks for benefits received.  
What is a Sacrament?  
A visible seal of the Gospel fully assuring the faithful of Christ by two effectual instruments of grace. 
Rom. 4.11. Gen. 17.11. 1. Cor. 11.25.   
Then there be two Sacraments?  
Yea.  
Which are they?  
Baptism, 
1. Cor. 10.1.2. & 12.13.  and the Lords Supper.  
What is Baptism?  
A seal of our entrance into the name, that is, 
Tit. 3.5. Matt●. 28 19 Ephes. 5.26.  Church and covenant of Christ, by washing with water.  
What doth washing with water signify in Baptism?  
That the blood of Christ washeth away sin, 
Coloss. 2.11, 12.13. Apoc. 1.5. 1. john 1.7.  as water doth bodily filthiness.  
So much for Baptism, what is the Lords Supper?  
A seal of our continuance and nourishment in Christ, 
1. Cor. 10.16. & 11.24.26. joh. 8.55.  signified by Bread and Wine.  
So much for Man's recovery to salvation; what is his duty for it? 
Psa. 50.23. & 17● 12.13. P●m. 1.21   
True thankfulness.  
Wherein standeth that?  
In new obedience: which is, 
Ephes. 4.23.24. 1. Pet. 1, 15, 18 Luke 1, 74.75 Rom. 6.1.2.3.4 Galat. 1, 6 Luke 1.6 Acts. 24.16 Tit. 2.11.12 1. Cor. 7.17.  that man carry in his heart a constant purpose not to serve sin any more, and withal endeavour in his whole life to please God, in all his commandments; doing his duty in his calling to God and man.  ECCLES. 12.13. 
Let us hear the end of all: fear God and keep his Commandments: for this is the whole duty of man..  

An examination before our coming to the Lords table.  
WHat do you call the Sacrament of the Lords Supper?  
Our growing up with Christ by faith, 
Ephes. 4.15.16 1. Cor. 10.16. Math. 26.27.  resembled in visible signs & effectual seals of bread and wine.  
In coming to this Sacrament, what is to be considered by every well prepared communicant?  
The doctrine thereof, and our ends of coming to it.  
What say you of the Doctrine?  
It is seen in the nature of the signs which are made Sacraments, or in their uses.  
What say you of the nature of the signs?  
Their nature is to be seals of the body and blood of Christ, 
Matth. 26.26.28.  that is, of the fruits of the same offered to us by faith.  
Where, have you the seal of Christ's body?  
In the bread. 
Math. 26. 2●.   
Where, of his blood?  
In the Wine. 
Math. 26.27.   
So much for the nature of the signs, what say you of their uses.  
They be such as concern the Bread and Wine.  
What is that concerneth the bread?  
It is that which is feene in the breaking and giving, or in the receiving and eating of it.  
What doth the breaking of bread signify?  
The wounding and breaking of the flesh of Christ for us. 
Isai 53.5 1. Cor. 11.24.   
What doth the giving of it signify?  
The giving of Christ, the true bread, 
john 6.51. 1. Cor. 11.24.  for our spiritual nourishment.  
What doth the receiving of the bread signify?  
The receiving of Christ with the hand of faith in our hearts, 
john 1.12. Ephes. 3.17.  as we receive the bread with our bodily hands.  
Who are reproved here?  
The Papists who say and believe that the substance of the bread is turned into the natural body of Christ, 
Bellarm. tem. 2. text. count gen. de sacr. Euch. lib. 3. cap. 18. etc.  and that the people, carnally, receive and eat their Maker.  
What say you against this gross opinion?  
That a true natural body such as Christ's is, 
Matth. 28.6. & 26.11. Heb. 10.13. Acts 3.21. 1. Thess. 4.16.  cannot be in two places at one and the same time, to wit, in heaven, and bodily in the Sacrament.  
So much for receiving; what doth the easting of the bread signify?  
That as bread doth nourish our temporal and corporal life; 
john 6.54.  so this is a Sacrament of our eternal nourishment in the life to come, and of our spiritual, in this life of grace which we have here.  
So much for the uses of the bread; what be they of the Wine?  
They be seen in the pouring out and giving, or in the receiving and drinking of it.  
What doth the pouring out of the Wine signify?  
The pouring of the blood out of his holy body for our sins. 
Matth. 26.28. 1. Cor. 11.25.   
What doth the giving of the Wine signify?  
Our full nourishment in Christ offered, not in his body only, 
john 6. ●5. Psal. 104.15.  but in his saving blood.  
What doth this teach?  
That the Papists did, and still do, 
1. Cor. 11.25. Bellarm●. Tom 2. tert. comtr. gen. lib. 4 cap. 22. the Eutharqst etc.  with injurious sacrilege, detract from our assurance and God's goodness, one great help of our faith by taking from the common people the use of the Cup.  
Somuch for giving; what doth the receiving of the Wine signify?  
That possession is taken of whole Christ, 
1. Cor. 10.16. john 6.56. 1. Cor. 10.3.4.  while, after the receiving of the bread, we, by faith, open our hearts, as vessels, to receive the trickling drops of his blood that nothing be lost.  
What doth the drinking of the wine signify.  
The applying of the comforts of Christ's passion to our drooping souls, 
Galat. 6.14. Phil. 3.8.9  as Wine rejoiceth the heart of man..  
So much of the doctrine of the Sacrament, what say you of our ends of coming to it?  
They be before, or in our coming.  
What is that which is before our coming?  
Our end before our coming is to satisfy the earnest desire that we have, 
Acts 8.6. ●●h. 7.37.38.  or should have, of receiving the promises of God under seal.  
What be the ends in our coming?  
Such as testify our gifts, or receipts.  
What be our gifts?  
Such as we give to Christ, the head, or to the Church his members.  
What give you to Christ, the head?  
A heart well examined concerning our estate before we come, 
1. Cor. 1●. 28. Luke 15.21. Math. 8.8.  & seriously meditating on God's goodness in Christ, and our own great unworthiness, when we are come.  
What else?  
An humble oblation of ourselves, 
Rom. 12.1.  souls and bodies, to him with thanksgiving at our departure.  
Wherein standeth the heart's examination?  
In the examining of our knowledge, faith, love, repentance, 
1. Cor. 11.29. 2. Cor. 13.5. Matth. 22.12. Eph. 4.28. Rom. 1 21. Heb. 13.18.  thankfulness, and works of our particular callings.  
So much for that you give to Christ the head, what give you to the Church his members?  
A fellow-stone in the spiritual building, 
1. Cor. 10.17. & 12.13.14. Ephes. 2.21.22. Ephes. 4, 12, 16  that is a member to help to make perfect the body of Christ  
What doth this teach?  
That they that are negligent or profane comers to the Lords table, do detract from the perfection of Christ's body, and sever themselves from the society of his Church.  
So much for our gifts, what do we receive at the Lords table?  
That which we receive there, concerneth ourselves alone, or ourselves with others.  
What is that that concerneth ourselves alone?  
The strengthening of our faith and memory by the reverent and right use of that holy action. 
1. Cor. 11.24. & 10.16.17.   
How is our faith strengthened & memory helped by it?  
By seeing that in the Sacrament, 
1. Cor. 11.26. Galat. 3.1. & 1. john 1.1.  which we do but hear of in the word, namely the particular offering and receiving of Christ, in his body and saving blood by all believing communicants.  
Somuch for that which concerneth ourselves alone, what is that that concerneth ourselves with others.  
It concerneth our growing up with Christ, and our communion with our brethren.  
How do we receive our growing up with Christ?  
We receive it with Christ by spiritual eating and drinking, 
1. Cor. 10.3.4.  and by a more full partaking with him and his graces, through faith increased, and that use of his ordinance blessed unto us.  
How do we receive our communion with our brethren?  
By testifying our mutual agreement, 
1. Cor. 10.17.  inasmuch as we eat (all) of one bread, and drink (all) of one cup.  
How else?  
By feeding all of the same food bodily and spiritually, 
1. Cor. 10.4. & 12.13. Ephes. 4.15.  and by drawing all life from the same fountain; as the life of grace which here we receive, and the life of glory, which, in heaven we shall be partakers of. Amen.  
So much for our examination before the Sacrament.  Prou. 23.1. When thou sittest to eat with a Ruler consider diligently what is before thee.  

A short direction for spending of time well.  
HOw do you divide the days of man's life?  
Into the days of labour, and days of holiness.  
What say you of the days of labour?  
These concern the works of our calling, or works of help unto them.  
What be the works of our calling?  
The works of that trade of life in which God hath placed us. 
1. Cor. 7.10. Ephes. 4.1.   
What must a man do in these?  
By offering them to God, 
Coloss. 3.17. Gen. 24.12.13.14.13. Ephes 4 28. Rom. 12.7. 1. Thess. 4.11. Genes. 5.22.  He must walk in them neither slackly nor deceitfully, but with Christian diligence & good conscience; following his own business with quietness, and walking with God.  
Then, every one must have some special calling and trade of life to live in?  
Yea verily, 
Gen. 3, 19 Matth. 20.6. 2. Th. 3.10, 11, 12 Rom. 12, 4  or he is no sound member of the Christian common wealth, but a rotten member in the body of the same, that deserveth a cutting off.  
So much for the works of our callings, what say you of the works of help unto them?  
They concern duties to be done before the work, or that day after.  
What must we do in the morning before our work?  
Praise God for his mercy the night past, 
Psal. 59.16. & 88.13. Gen. 24, 12.  and pray unto him for his further mercy and blessing the day present.  
How shall we praise God?  
By giving him thanks, 
Ephes. 5.20. Coloss. 1.10.  and by showing our thankfulness.  
How is our thankfulness showed?  
Inwardly, or outwardly.  
How inwardly?  
By pleasing God in our understanding, thoughts, desire, 
Prou. 23, 26 Col. 1, 10,  affections, and will.  
How outwardly?  
By pleasing him in our words and deeds.  
How in our words?  
When they be gracious always. 
Col. 4, 6. Ephes. 4.29.   
What things hurt this grace of speech?  
Lying, 
Ephes 4.25. Jam. 5.12. Eph. 4.31. & 5.4. Coloss. 3.8. Prou. 26.21.  swearing, brawling, filthy speaking, foolish talking, jesting that is not comely, & wrath that causeth strife.  
How in our deeds?  
These are in the duties of our general callings, 
Rom. 12.4.  as we are Christians: or our particular trades of life; wherein some are Magistrates, some Masters and servants, some Merchants, Artificers, Husbandmen, and the like.  
What are our duties as we be Christians?  
These concern God, 
Acts 24.16.  or man.  
What are they that concern God?  
They are in the four commandments of the first Table, 
Tit. 2.12.  called godliness.  
What are they that concern Man?  
They concern ourselves, 
Tit. 2.12.  or our neighbour.  
What is that that concerneth ourselves?  
Sobriety, which is inward; 
Rom. 12.13.  and and teacheth us not to presume above that which is meet: and outward, in our apparel, diet, outward members and senses.  
What must our apparel be?  
Such as becometh those that profess the fear of God. 
1. Tim. 2.10.   
What call you sobriety in diet?  
That grace of temperance that consisteth in the moderate use of meats, drinks, sleep, 
Luke 21.34. Rom. 13, 13 1. Thess. 5.16.  and such outward things.  
What sobriety is that which you call sobriety of sense, and the outward members?  
Sobriety of sense is a watchfulness in it; 
1. Tim. 4 16, joh. 31.1. 1. Cor. 6.15.  and sobriety of the members, a chastity in them.  
So much for the general duty that concerneth ourselves, called sobriety; what is that that concerneth our neighbour?  
It is contained in the six last commandments, 
Rom. 13. ●. 9. Matth. 19.18.19 Tit. 2.12.  being commandments of the second Table, called righteousness.  
So much for our general duties, as we be Christians; what say you of our particular duties, or duties of our trade of life?  
These reach unto all callings in the Church and common wealth; but to our purpose in a family, they concern the husband or wife, Parents or their children, the Master and his servants.  
What is the Husband's duty?  
To dwell with his wife, 
1. Pet. 3.7. Ephes. 5.28.29  as a Man of knowledge, by instructing her, and by observing (for her better encouragement) the good parts that are in her, and to love her as his own flesh.  
What is the wives duty?  
To help her husband in the duties of the family: 
Gen. 2, 18. 1 Pet. 3.2. Ephes. 5.22.24  also, to fear, and to be subject to him.  
What be the Parent's duties?  
They concern the father and mother jointly, or by themselves.  
What be their joint duties to their children?  
In their tender years they must instruct them plainly, 
Prou. 22, 6 Ephes. 6 4. Prou. 23, 13  and season them with good things, young, giving them due correction; 
Genes. 4.2 1. Cor. 7.36.37 2. Cor. 12.14. 1. Cor. 7.39.  and at more years fit them for some honest calling; and when time serves, laying up something for them, give them in Marriage only in the Lord.  
So much for the Parents joint duties, what is the Fathers more special duty?  
To provide for his children; 
1. Tim. 5.2.  & specially to have a special eye to the sons of his house, as the mother must to her daughters.  
What is the mother's special duty?  
To nurse up her children, 
Gen. 21.7 1. Tim. 5.10.  if God have given her ability thereunto.  
What be the children's duties?  
They be such as they own to their Parents, or one to another.  
What duties do they owe to their Parents?  
They own them reverence in their hearts, obedience, 
Levit. 19.3 Ephes. 6, 1 1. Tim. 5, 4 Gen. 47, 12  in their deeds; and, when their parents shall be in years and need, it is their duty (if they have wherewith) to nourish them.  
What duties do they own one to another?  
To love as brethren and not to fall out. 
Psal. 133.1. Gen. 45.24.   
What duties do Masters owe?  
They concern Religion; 
Genes. 18.19. Coloss 4.1. 1. Tim. 5.8. Prou. 31, 15  and so they must help them to God by their instruction, and the care of their souls: or they respect their life here; and so, paying them their wages justly, they must make honest provision for them.  
What duties do servants owe?  
In singleness of heart, 
Ephes. 6, 6 Tit. 2, 9, 14 1. Pet. 2.18.  and all good faithfulness, they must do their master's work, be true unto him, and seek to please him though he be froward.  
So much for our thankfulness to God, expressed in our words & deeds, & for our duties the morning before our work in prayer and praises; what duties do we own that day after?  
They be duties, such as are between, or after our work at night.  
What must we do between our work?  
It concerneth our refresh, or recreation.  
What must we do at our refresh?  
Pray before meat for God's blessing, 
1. Tim. 4, 4, 5  give thanks, after, 
Coloss. 3.17. 1. Cor. 10.31. Math. 16.30. Act. 10.10. Luke 21.34. Exod. 32.6.  for God's blessings, using the same for strength or honest delight, and, no way for excess, or drunkenness.  
What must we observe in our recreation?  
That our company be good, 
Ephes. 5.7.11. Phil. 4, 8. 1 Thess. 5.22. Ephes. 5.16  & sports of good report, remembering that time must be redeemed.  
When be our sports of good report?  
When they be lawful for the nature of them, 
Rom. 14.16. 1. Cor. 6.12. Coloss. 3, 2 1. Thess. 5, 16, 17.  & necessary for the use, not hindering better duties.  
So much for the duties as are between our work, what must we do after it?  
Examine ourselves, 
jer. 8.6. Psalm. 4.4.8.  as upon an account, what we have done the day past; and prepare our sleep, that it may be comfortable.  
How shall we by such preparation make our sleep comfortable?  
By committing ourselves to God, souls and bodies, 
1 Pet. 4.19 Psal 4, 8, & 55, 16.17. & 121.4, 5, 7. 2. Thess. 3, 3●  praying him to inspire the soul with good thoughts, and to watch the body till the morning, that no hurtful thing break in upon it.  
But some go to bed without prayer?  
Such sleep in Satan's lap, & have him for their keeper: who (therefore) maketh a thoroughfare in the thoughts of their heart, sowing the tars of many unclean concupiscenses & lusts therein, 
Math. 13.25.26  which sown in the night, grow in the day  
What reason can you give to prove the necessity of prayer, before we go to rest?  
That night (for aught we know) may be our long night, and that sleep our last sleep. Which (if it be, and the Lord hath sealed no warrant to any that it shall not be) must needs bring small hope to our unpraying soul, that it shall be glorified, and as little comfort to our body, (laid down in so brutish forgetfulness) that it shall go to God at our next rising.  
What do you conclude of this.  
That those Masters are cruel to their servants, who sufter them to go to their beds, 
Psal. 19.5.  as wild beasts to their dens, without prayer, and do not better arm them against the fear of the night.  
Somuch for the days of labour, what say you of the days of holiness?  
On God's Sabaths, 
Mark. 1, 35 Exod. 20.8.  we must (first) pray God to bless the duties of them, and so keep them holy.  
How must we keep them holy?  
By doing as little worldly work as may be, 
Isa. 58.13. jer. 48.10.  & by doing Gods work religiously, & with all our might.  
In doing of God work, what is to be considered?  
That we do the works that sanctify the Sabath, and avoid the unfruitful works that defile it.  
What works are required to the sanctifying of the Sabath?  
To prevent or defer, 
Exod 16, 23. Psal. 92.1, 2, & 32, 5, job 1.5. Jam. 1.5. Ephes. 6.19. Eccles. 4.17. Psal. 84, 1, 2 Acts. 10.33, & 13, 15. & 20, 7 & 16.14. Deut. 11.18.  and by rising early to dispatch all businesses that would profane it; and, by praying God, to bless his onwe ordinances, to come with a spiritual & forward mind to public prayer, preaching & Sacraments.  
What other works are required?  
It is required further, before we come to the assembly, that we pray, read, or hear somewhat read at home that may edify; between the times of public exercise, 
Luke 24 14. Deut. 6, 7  that we meditate on that which hath been delivered; and after and between, that we talk with others, and examine ourselves about it.  
What is (lastly) required?  
That we take a view of God in his works & word; 
Psal. 92.5 Rom. 1 19, 20 Psal. 19.1 Acts 17, 11. los. 1 8 Cant. 8.13. Ps. 14.4 Apoc. 1, 3, to Deut. 17.19. Psa. 92. in the title, Col. 3.16. Eph. 5 19.1. Cor. 16.2. Eccles. 7.15.  pray, & read, and sing Psalms privately; do works of mercy; and consider Gods special works, of mercy, justice, goodness, and truth.  
So much for the works to be done, what are the unfruitful works to be avoided?  
The spending of the day in sleep, 
Psal. 92 2. Ex 32 6.1. Cor. 11.21. Isa. 58.13. Exo. 20 10. Isa. 29.13.  play, drinking, worldly talk or business, foolish communication, and things that separate from God by a carnal heart.  
Glory be to God.  EPHE S. 5.15.16. 
Take heed therefore that ye walk circumspectly, not as fools, but as wise,  
Redeeming the time, for the days are evil.   

The sense and exposition of the ten Commandments in Engglish verse, published long since by a godly Brother, and in some points (now) altered.  

GOD (first) doth charge me by his law  
to have no Gods but one.  
That is, to love, to fear, to pray,  
and trust to him alone.   

Next, that I do devise no sign  
or image of the Lord;  
Nor swear by creatures, rood, or Mass,  
but serve him by his word.   

The (third) that both I think & speak  
of him with reverent fear;  
And to his word, his works, and name  
like awe and reverence bear.   

The fourth the Sabath doth command  
religiously to spend,  
In public place and privately  
from morning to days end.   

The fist, all Parents to obey,  
who rule me in God's steed,  
And I (as Parent) rule and teach  
my charge with careful heed.   

The sixth forbids my heart, my hand,  
and tongue to work despite  
And bids me save by all these parts  
the life of every wight.   

The seventh condemns both thought,  
and words of wanton life,  
Commanding cleanness, and th●entire and deed,  
chaste love of man and wife   

The eight, to shun the stealth of heart,  
of hand, and crafty deed;  
To live contented with my state,  
and help my brother's need.   

The ninth all falsehood doth forbid  
in witness, talk, or thought,  
To speak ill, or believe it till  
the truth to light be brought.   

The tenth condemns our stain of birth,  
and first intent of sin,  
Though neither action, nor consent,  
〈◊〉 no● liking pass therein.    

A brief rehearsal of the ten Commandments for the use of the weakest.  

THou shalt have no Gods b●t one:  
And truly worship him alone.  
God's name in vain thou shalt not take  
The seventh day holy thou shalt make.  
Honour thy Parents:  
Murder flee:  
A fornicator never be:  
Thou shalt not steal:  
False speech eschew:  
And covet nor another's due.   LUKE 10.28. 
This do, and thou shalt live.