A MAP OF MAN'S MORTALITY. Clearly manifesting the original of DEATH, with the Nature, Fruits, and Effects thereof, both to the Unregenerate, and Elect Children of God. Divided into three Books; and published for the furtherance of the wise in practice, the humbling of the strong in conceit, and for the comfort and confirmation of weak Christians, against the combat of DEATH, that they may wisely and seasonably be prepared against the same. Whereunto are annexed two Consolatory SERMONS, for afflicted Christians, in their greatest Conflicts. BY JOHN MOOR, Minister of the Word of God, at Shearsbie in Leicestershire. HEBR. 9.27. Book 1. It is appointed unto men, that they shall once die, and after that cometh the judgement. REVEL. 4.13. 2. Then I heard a voice from heaven, saying unto me; Write, the dead which die in the Lord are fully blessed: even so saith the Spirit; for they rest from their labours, and their works follow them. ECCLES 9.10. 3 All that thy hand shall find to do, do it with all thy power; for there is neither work, nor invention, nor knowledge, nor wisdom in the grave, whither thou goest. LONDON: Printed by T.S. for GEORGE EDWARD'S, and are to be sold at the sign of the Greyhound in Paul's Churchyard. 1617. TO THE RIGHT HONOURABLE, Sr. FOULKE GREVILL Knight, Chancellor of his highness Court of Exchequer, and one of his majesties most Honourable Privy Council: the assurance of God's love in all outward blesing of this life, with the undoubted evidence of God's Spirit, for the fruition of Heaven and happiness in the life to come, be daily more and more increased and confirmed, through jesus Christ, etc. Right Honourable: Such is the force of Virtue, and of the very shadow of Godliness, that (as it were) naturally it draweth men's love and affection, and after a special manner uniteth minds together, far distant, and different in calling and condition. The very Heathen having experience hereof, both by their writing confessed, and also practised the same one towards another; who for the love of moral virtues embraced those whom they never saw. How much more than should Gods Children, rightly informed by God's Word, and reform by his Spirit, most highly value the incomparable worth of sincere Religion, and the holy profession thereof, by the means and ministry whereof, men are (as it were) newly created, and restored to the Image of the eternal God, which maketh them most amiable in the sight of God, and honourable in the account of his children, 1 john 3.14. who do know that they are translated from death to life, by loving the brethren? For as God, in himself the very fountain of all goodness, 1 john 4.16. is love, and properly to be loved of all, being the very object and subject of all Christian affection, as having in himself all the causes both motive and attractive to draw them unto him: So they whosoever of Gods elect, which most resemble him in grace and goodness, do next deserve our love; not that we should divide the same from God (the very Ocean of goodness) but rather to make it known that we truly love the Lord our God in them, who cannot possibly love God whom we have not seen, 1 john 4.20. except we love his Children which represent his person, and in whom he will prove our love towards himself. Hence arise so many good occasions to make God's children acquainted, which (otherwise) would be strangers; & many poor Christians and despised Ministers in the world, to write and speak, seek and sue, for the countenance and acquaintance of eminent personages, sincerely professing and patronizing Gods truth; Luke 1.3. and with Luke, to look for some noble Theophilus; 2 john 1. and with S. john, some honourable and Elect Lady, unto whom they may consecrate their labours. The consideration of which premises (Honourable Sir) may somewhat qualify my present boldness, in this my seeming rash attempt. Neither is it strange (indeed) that poor men in the valley, look to the Beacon on the hill, and that such spreading fruitful trees should be in view, Dan. 4.17.18.19 and known for shelter and relief against a storm. He which seeketh fonsuch friends, seeketh to God his assigns: for are they not his Deputies, to do good to his Church and Children? job 29.13.15.16 Are they not eyes to the blind, and feet to the lame? Are they not fathers to the poor, and in so being, procure their blessing? I mind not here to blaze out your justly deserved praises, but rather in duty be earnest in my prayers to God, for the increase and continuance of God's graces bestowed upon your Honour, for the good of our Church and Commonwealth: And (I hope) you have learned, that continuance in well-doing, getteth the greatest praise and prize with God, and all good men: And my particular prayer shall be, that still you may exceed yourself, in the performance of all Christian duties, to God, our Prince, and Country; ever tending to that perfection which leadeth to eternal life. Moreover, let your Honour be thoroughly persuaded, that God will have all his children humbled here, before they can aspire to the top of the highest glory (which they hope for) hereafter; and that the way hereunto is rightly to know ourselves by our frail condition and mortal estate. May it please you therefore (with other sorts and ranks of God's people) to take some view thereof in this Discourse: Fear not (Honourable Sir) to read some lines thereof at your leisure, the receipt whereof (I doubt not) will prove more wholesome than toothsome to the flesh, which still would make us play the Giants against our God; yet mortified it must be in some measure: For as raw flesh is not fit for the stomach; no more are unmortified men for God. Even Nichodemus himself must be borne again, john 3.3. if he will come to an assured hope of that heavenly inheritance. I prescribe here no Laws nor Rules to be observed, with the Franciscans, Dominicks, and other Friars, to this or that sect or sort of men; Heb. 9.27. I say (with the Apostle) There is one Law for all men▪ enacted in heaven, without repeal, that they must die: And for as much as God hath sanctified this Physic for the salvation of our souls, let the wholesomeness thereof qualify the bitterness: And since the death of the faithful hath lost her sting in Christ his death, let us never fear the humbing of this Bee, nor being able to hurt us. But for these Cordials of Comfort, with many more sovereign Antidotes against Death's poison and dangerous Symptoms, I leave your Honour to a larger discourse thereof in the proper place. Now for offering to your Honour such mournful matter of humiliation, and as it may seem distasteful to Courtly senses; let these few words suffice. That as there is a community of flesh and blood, and a general infection of sin in all Adam's heirs, that so likewise Death (which is the wages thereof) is, and must needs be common unto all, without exception of any: And so long as the godly and wicked live together in this world, even so long there is between them a certain equality in the flesh, though always an evident distinction in the spirit: So that until this mortal body hath put on immortality, 1 Cor. 15.53. and the spirit of Christ, Rom. 8.9. which dwelleth in God's children, hath brought them to God in heaven, all discommodities and casualties, with Death itself, must needs be incident to all men alike. Besides that, our earthly prosperity so dulleth our spiritual senses, and our great employments in the world, so carry away our affections, and so hinder the remembrance of our latter end, that the greatest men (many times) both for place and gifts, do mightily forget themselves herein: and knowing it to be so, have had their special Memorandums. I omit to speak of the preparing of their Sepulchres in their life time, and the purposed placing of them in their common walks, with their set salutations of some servant to that purpose. Thus most humbly supplicating your Honour to be well pleased with this my honest purpose, and christian endeavour, in the favourable acceptance thereof; I commend your Honour to the gracious protection and direction of the eternal and ever living God, who ever guide you with his spirit, in all your weighty employments, to his glory, and the good of his Church, etc. From my poor Study at Shearsbie, in Leicestershire. February 21. 1616. Your Honours in all Christian duties, wholly devoted in the Lord jesus, JOHN MOOR. AN ABRIDGEMENT OF THE WHOLE Books substance: OR A GENERAL TABLE of the principal points thereof, according to the CHAPTERS and SECTIONS. The first BOOK. CHAP. I. GOD in his incomprehensible Wisdom, Goodness, and Love, created man at the first, as a Crystal glass of his glory, and a lively resemblance (in a sort) of his Majesty. Section 1. Man's body a brief map and abridgement of the whole world's perfection. 2. Man's excellency and majesty in his first Creation. ibid. Man in his body resembled his Maker, and in his several members expressed the variety of his perfections. 4. The very Pagans admired the portraiture of man's body, and preferred it before the world's curious creation. ibid. Man especially in his soul resembled God: with the manner how. 5. God's Image in man appeared especially in the regiment of the creatures. 6. It consisteth principally in righteousness, holiness and knowledge. ibid. The Image of God in man, is to have the same Will, Knowledge, judgement, and Reason, with God, in human and heavenly things in a measure: with the reason thereof. 7. The difference betwixt the Image and Similitude of a thing. 8. Christ is the very engraven form of God, and the true pattern and type of our first created image. ibid. Reason and Will (as two wings to the Soul) did at the first guide it aright to God, that so it might soar aloft with her affections, to heaven and heavenly things. 9 The excellent harmony in all the faculties of the Soul before Adam's fall, with the exquisite reason and knowledge thereof. 10. CHAP. II. GOD alone is unchangeable, and all creatures have their being, standing, and upholding by him who only is. Sect. 1. God's name and nature. ibid. Adam was mortal by creation, yet had he not sinned, he never had died. 2. Man was made of a mutable nature, in power of standing, and possibility of falling. 3. The reason why God alone is unchangeably good, and all other creatures subject to decline. ibid. Three things requisite for Adam, and the Angels, to persevere in goodness. 4. Why the good Angels fell not, but keep still their standing. ibid. Adam (if he would) had grace sufficient to have kept himself from sin and death, illustrated by examples. 5 & 6. Adam could fall of himself, but he could not stand or rise again: with the use thereof. 7. Why man was made of a changeable nature. 8. Man was subject to death by nature, but not of necessity: with the reason. 9 CHAP. III. SAthan envying at man's glorious estate, laboured by temptations to supplant him, and so prevailed. Sect. 1. The manner and degrees of Satan's proceeding. 2. Adam by yielding procured his fall, and so sold himself to Sin and Satan, to the just destruction of himself, and all his seed. ibid. The greatness of Adam's sin, and the equity of God's justice in the manner of punishment. 3. See the further enlargement of Adam's rebellion, by the degrees thereof. 5. God not only commanded his obedience, but threatened his rebellion. 6. Adam by his fall lost God's Image, and contemning life, he found out death. ibid. The cursed fruits and effects of his fall. 7. Adam procured the practice of evil, before he could attain to the knowledge thereof. 8. In searching for knowledge, he met with error and blindness, both of soul and body. ibid. Original sin (as a pestilent poison) infected every part of man. 9 It is derived from Adam by propagation, and by imitation confirmed, and multiplied in all mankind. ibid. The fruits and effects of original sin. ibid. It maketh man more degenerate than all the rest of the creatures. 10. Mighty is the power, and raging is the strength of original sin. ibid. Though sin be the greatest bondage, yet we are willingly led to the practice and obedience thereof. 11. Sin breedeth in our hearts, as worms in the wood. ibid. Concupiscence (the fruit of Adam's transgression) is the Tyrant of the flesh, the Law of the members, the nourishment of Sin, the feebleness of Nature, and food of Death. 12. Before we can sin we are linked to sin, and before we offend we are bound with offence. ibid. CHAP. FOUR THough the cause of death be just, yet the original thereof seemeth doubtful. Sect. 1. God is not the author of Death: with the reasons why. 2. The Devil is the author of Death, proved at large. 3. Satan was created an Angelical Spirit, by sin he made himself a Devil, and falling from God, he fell from goodness. 4. Causa causae est causa causali: Satan being the cause of Sin, caused Death. ibid. Man and Devil are partners in Sin, and so in Death. 5. Satan tempted, and man consented. ibid. The Devil is not the absolute cause of Sin and Death▪ with the reasons why. 6. Solicit he may to sin, but force he cannot. ibid. Man by nature might have declined, and should in himself have had the cause of sin, and so of death. 7. Death hath no proper efficient cause, but rather deficient. 8. It is a privation of life, only having a name, and no nature and substance: with the use thereof. ibid. & Sect, 9 Adam's sin was hereditary to his posterity, and so the punishment proved at large, from 10. to 13. The natural condition of man's soul by original sin. 13. Though in the just judgement of God, men's souls be defiled with sin, being joined to their bodies, yet it is not of compulsion. 14. God doth incline the wills of men either to good or evil, according to his mercy and their just deserts. 16. The children of the regenerate are as corrupt by nature, as the rest, until they be reform by the santified means ordained of God. 15. Man's sin maketh his life a due debt to death. 17. The Devil is the father of Sin, and Sin the mother of Death. ibid. The corruption of our flesh did not make our souls sinful, but the sin of our soul did make the flesh corruptible. ibid. CHAP. V. DEath is threefold, corporal, spiritual, and that which is common both to body and soul. Sect. 2. The description of Death, according to the several parts. 3. The soul cannot properly die, being life itself, illustrated by examples. 4. How the soul is said to die. 5. The separation from God is the death of the soul, as the departing of the soul is the death of the body. ibid. The nature of Death. 6. God's Spirit is the soul of our souls. ibid. Man by sin lost his life, and found out death. 7. It is agreeable to God's justice, that a spiritual death should beget a corporal. ibid. So soon as man had sinned, so soon did the armies of death besiege his life. 8. The very life of sinners is a death. 9 God's spirit must quicken and revive the soul, or else it must needs die and be damned. 10. The degrees of the spirit in Gods elect. 11. The wicked in this life do live in death, and conversing in earth, they are bondslaves of hell. 12. An effectual faith in Christ is the life of the soul. 13. What it is to be dead in sin. 14. Death is diversly derived, with the reasons thereof. 15. CHAP. VI IT is enacted in heaven, that all men must die. Sect. 1. The Registers of the death and burial of men, from the beginning, witness the execution of God's decree herein. 2. Death is the way of all the world, and the house of all men living. ibid. Death is the Lady and Empress of all the world. 3. Balthasers Emblem is written upon every man's wall. 4. Death respecteth no man's person, place, or qualities. 3. Days, and years, and times, no plea against the grave, but a fitter prey for Death. ibid. Death (as Dan, the gathering host) sweeps all away. 4. Merciless Death doth exercise her cruelty upon all alike. 5. Nothing can prevail against Death, or ransom our life. 6. God's hand a man may escape, but Deaths dart no man can shun. 7. No force can resist it, nor means prevent it. ibid. Death is the common roadway of all the world. 8. We must needs yield ourselves to the law of Death. ibid. Men may be distinguished by times, but all are equal in the issue. 9 As we grow our life decreaseth: This whole life is but a death. ibid. Man cannot be ignorant of his death, since all creatures and actions proclaim his mortality. 10. Experiments of death on every side most apparent. 11. The law of Nature convinceth it amongst all nations. 12. Our lives (as our garments) wear of themselves: they are eaten with the Moths, we with the Time. ibid. The course of our life runneth without pause, to the period and end. 13. An exclamation against Death, most hideous and pitiful. 14. & 15. The Christian use of our mortality, with a reproof of the careless Christian. 16. & 17. Death to the faithful, is as an hackney to carry and hasten them from earth to heaven. ibid. CHAP. VII. Sin brought in a sea of miseries. Sect. 1. Life and misery are two twins, which were borne together, and must die together. 2. A description of infancy and old age: with their miseries. 3. The misery of all estates. Here death is living, and life dying. 4. There is no contentment in this wretched life. 5. A description of man's sinful mortal body. 6. The frailty and brittleness of man's body: with the reason thereof. 7. See the manifold dangers of our life, and how easily it is lost. 8. The mutability and inconstancy of man's life. 9 This life is little better than hell, were it not for the hope of heaven. 10. This world is an Ocean sea of troubles: See how fitly it resembleth it, having a merciless maw to swallow up all. 11. It is a dungeon of ill savours, and a puddle of vices. 12. Man's life is short and swift, like a post, a ship, and a shadow. ibid. Our days pass swiftly as the Eagle to her prey, and all mortal men are a prey to death. 14. We are as flowers and grass, and Death (in the hand of God) as a sith to cut us down. ibid. All things die but our sins, which revive and grow young again in despite of nature. ibid. The cares of this life, are like the Flies of Egypt, which give men no rest neither day nor night. 15. They are like merciless Tyrants which take away our peace. ibid. Man and his labour are fitly resembled to the Spider and her web. 16. All things are as snares to sinners, to draw them to destruction. 17. The means for Christians to avoid the snares of this life. 18. It is as natural for corrupt man to sin, as for water to run down the channel, or a Coach down a hill. 19 The best men living amongst the wicked, are aptly resembled to Colliers and Millers. ibid. The manifold engines of Satan to enthrall us. 20. No man can live peaceably in this world, among so many enemies of peace. ibid. The warfare of Christians, both outward and intestine, with the occasions thereof. 21. & 22. Our life is as a tempestuos sea, and death the only port of tranquillity and rest. 23. CHAP. VIII. MEN by dying prove they had sinned, and sin convinceth there is a Law. Sect. 1. The Law convinceth man of sin, who without it knew not sin. 2. Sin by the Law grew out of measure sinful: with the reason thereof. 3. The Law detecteth sin as a hidden sickness, that so we may seek to Christ the Physician. 4. It is holy and righteous in itself, though an occasion of evil to those that are corrupt. ibid. How sin is said to be dead without the Law. 5. The Law anatomiseth sinful man, and setteth him out in his colours. 6. The Law slayeth the sinner, before God's Spirit quicken him. 7. Sin and the Law are the strength and sting of Death. 8. The Law not only convinceth man of sin, but justifieth God in the punishment thereof. 9 The horror of death, with the reason thereof. 10. CHAP. IX. GReat and heavy was the tribute which God imposed upon man for sin. Sect. 1. The death of the body is nothing to the damnation of body and soul in hell. 2. As diseases are the maladies of the body, so death is the malady of diseases. ibid. The death of the reprobate, is a living death, and a dying life. 3. The life of the damned is an immortality of torments and evil. 4. The torments of hell are unspeakable. 5. They are everlasting and endless. 6. Death to the unregenerate is the very gate of hell. 7. Death cannot be so feared, as it ought, of wicked men. 8. CHAP. X. THE ungodly as captives, are haled to death's prison, and jail of hell. Sect. 1. The joy of the wicked endeth in heaviness. 2. Their whole life is a miserable bondage of fear. 3. The wicked once awakened out of the sleep of sin, do end their days like barking dogs. 4. Who can put to silence the voice of Desperation? 5. Sin is a makebate between God and man, and betwixt a man and himself. 6. A wicked man's heart bleedeth when his countenance smileth. 7. The Conscience cannot be pacified, when sin is within to vex it. 8. The wicked are in hell, yet living upon earth. 9 Death is the Lords Sergeant to apprehend a wicked man, and to hale him to hell. 11. The unrepentant with as great violence are pulled from the earth, at joab from the horns of the Altar. 12. The trembling estate of the reprobate. 13. Hell is as fit for the reprobate, as heaven for the righteous. 14. The second BOOK. CHAP. I. WIcked men, without Christ, have hell for their prison, and are locked from God and his Saints in the dungeon of death. Sect. 1. No creature could possibly redeem us from death: with the reason why. 2. Take hold of Christ, and take hold of life: In the flesh of Christ there it resteth; Death hath reigned in all the world beside. 3. God became man, that he might be a Redeemer, as before he was a Creator. 4. The dignity of Christ's person gave such worth to his satisfaction, that what he suffered in short time, might satisfy beyond all times. 5. None can purchase our salvation, but he only that hath paid the price of our redemption. ibid. None but Christ saveth, and he will be alone in all his courses, without mixture, without medley. 6. There is no God without Christ, he created alone, and he will redeem alone. 7. If our case were not desperate and past hope of recovery, our redemption should not be so precious. 8. Christ is Lord-Treasurer of heaven, and Steward of all God's graces. 9 The Church in itself most unclean, and in Christ most beautiful. 10. Christ's humiliation in the work of our Redemption. 11. It was the fire of Love to mankind, and the sharp knife of God's justice, that put the Son of God to death. 12. Excellent types and allusions of Christ our Redeemer. 13. CHAP. II. THe complete work of our redemption, performed by Christ alone, and his only means. Sect. 1. Why Christ our Redeemer must needs be God and man. 2. Christ his manner of proceeding in the work of our redemption. 3. The wonderful wisdom of God, in making the death of Christ as an Antidote against the death of man: and so to bring life out of death. 4. Christ suffered in soul as well as in body, for our redemption. 5. & 6. The use of Christ's suffering in soul as well as in body. 7. Death lost his sting in Christ's death. 8. Death tasted of Christ, but it could not devour him. 9 The death of Christ is the death of Death. 10. Christ's gall was our honey, and his bitter death the sweet life of all believers. 11. The ready way to go to heaven, is to swim through the sea of Christ's sufferings. 12. Christ his death is the secret den of our deliverance from Death and Hell. 13. Christians only overcome by the blood of the Lamb. 14. The grace of Christ must be our only clothing before God's Tribunal. 15. God will be known by his mercy, and we by our deserts; that so all glory may return to him alone. 16. Christ's power is made perfect through our weakness: he is all things to us, which are nothing in ourselves. 17. Christ is a mutual help to God the Father, and to us, without whom we cannot possess any good thing, either in grace or glory. 18. The Law and Christ are as the Physician and Surgeon to a sick man. 19 It is absurd to seek for justification by the Law. 20. To trust to our own merits, is the rejoicing of Satan. 21. Christ conquered death and devil, being nailed to the cross. 22. CHAP. III. AS there is no life in the body, but as it is united to the head, so in Christ our head, consisteth our life, being united to him by his holy Spirit. Sect. 1. By our spiritual union we are interessed in all that either God hath promised, or Christ hath performed. 2. God's Spirit showeth us our nakedness, and the wardrobe of Christ's righteousness to cloth us. 3. There is no salvation nor sanctification for us, but as our nature is united to the person of Christ. 4. This spiritual conjunction we can never comprehend, till we know God as he is. 5. Christ is not only God with his Elect in nature, but in person; the reprobate are of the same nature with him, yet he is not God with them, but against them. 6. God punishing Christ in our person, and justifying us in his, he neither punisheth the innocent, nor justifieth the offenders. 7. Christ washeth his children from their sins, whom he joineth to himself. 8. Whole Christ is his Godhead, and humanity, is our head, and Saviour. 9 Whole Christ is coupled with whole man, a mystery unspeakable. ibid. Every Christian man hath a portion of flesh in the body of Christ: and where my flesh is, there I hope to be. 10. The Godhead of Christ is the fountain of all good things, and his flesh is the Conduit-pipe, by which they are derived unto us. 11. We must go by jesus Christ that is God, to jesus Christ that is man. 12. In our flesh he hath died, risen, and ascended, that faithful man may be crowned with glory. ibid. God doth communicate nothing with us, but by the flesh of Christ▪ in it he wrought our Redemption. 13. Our soul is joined to the soul of Christ, and our flesh with the flesh of Christ, which quickeneth both, by the unity of his person. 14. Christ uniteth himself to us by the communication of his Spirit and we by faith are joined to him. 15. The singular use of our spiritual union with Christ. 16. In the person of Christ all our blemishes are covered, and his righteousness and sanctification imputed. 17. The sins of the faithful are not imputed to them, but unto Christ. 18. The punishment of them are forgiven to them, but not to Christ. ibid. If we be engrafted into the body of Christ, we are his, and he liveth in us, and his victory over all is ours. 19 By this spiritual union Christ is our brother, which are borne of God, by the same spirit. 20. The uncleanness of our birth is washed away in the sanctification of Christ's nature. 21. Death can make no divorce betwixt Christ and the faithful, though their bodies rot in the grave, yet still they remain true members of his body. 22. Christ our head, is able to restore that which nature hath destroyed. 23. Christ and Christians are made one indivisible body by the bond of God's spirit, and he being the head, will raise up his members. 24. CHAP. FOUR THE life of Christians is a continual warfare, nothing but death can end the combat. Sect. 1. & 2. Satan especially assaulteth Christ, and his members, with the reasons why. 3. The Devil as a cunning fisher fitteth his baits, as he findeth men affected. 4. Out of the nature of men's qualities, he worketh his malignities. 5. Satan most eagerly assaileth the faithful at the hour of death, and why. 6. Satan's arguments from the Law of God against the faithful. 7. & 8. The answer of Satan's objections. 9 All the breaches of the Law are made up in Christ, who perfectly fulfilled the same for all believers. 10. The Law being fulfilled, Satan, Sin, and Death must needs be vanquished. 11. The particular conflicts of Satan with the faithful, with their comfortable conquest. 13. & 14. Sovereign Antidotes of comfort against afflictions. 15. Such we are by imputation with God, as we are in purpose and affection. 16. An excellent course to silence Satan, in his variety of temptations. 18. We must send him to Christ our advocate, who both pleadeth and defendeth our cause. 19 We must show him our general acquittance, sealed by God himself, and proclaimed from heaven. 20. Men cannot be more sinful than God is merciful. 21. As Death entered by Sin: so it extinguisheth Sin, and endeth our warfare. 22. CHAP. V. DEath must give us our last purgation, and end our corruption. Sect. 1. The dearest Saints of God are here subject to all afflictions, and Death itself, as the vilest sinners, with the reason thereof. 2. The nature of Death is altered, through Christ, to the faithful. 3. Sin brought in Death, and Death must drive out sin. 4. There is no prescription against Death, earth cannot redress that which is enacted in heaven. 5. Pain, sickness, etc. with Death itself, are as God's Soldiers, to come and go at his pleasure. 6. Afflictions are preventions of sin to the godly, and plasters to cure the sores thereof. ibid. God doth diet his children in this world, that they surfeit not upon pleasures and profits. ibid. We (as children) cannot order ourselves, God's wisdom and will are our best guides. 7. Our worldly desires and lusts are inordinate and endless, except the Lord restrain them. 8. The excellent fruits of afflictions, when they are sanctified to Gods elect, 9 Afflictions are necessary trials of our Christian estate. 10. Afflictions in this life, are both punishers and purgers of Gods elect. 11. They are both sufferings and instructions. 12. Christ is the true pattern of Christians, to whom they are conformable by their sufferings. 13. Crosses and calamities are the Harbingers and Purveyors of Death. 14. Whom God most loves, those he most proves. 15. The fire tries the gold, and misery men of courage. ibid. The troubles of God's children shall never cease, till the world be without hatred, the Devil without malice, and our nature without corruption. 16. Afflictions may tyre the flesh, but never be able to extinguish the hope of a Christian. 17. Sin and Death have lost their sting in Christ's death. 18. They cannot separate us from God, though they be fearful to the flesh. ibid. Death through Christ is the key of God's Kingdom, and gate of glory. 19 CHAP. VI CHristians are strangers in the world, the bread of adversity, and water of affliction is commonly their diet. Sect. 1. Being strangers, they must be content with their usage, and prepare for their journey. 2. This world is restless, there is no contentment in it. 3. The world deals with men (as the Raven with the Sheep) picking out the eye, that it may not see her tyranny. 4. See the Anatomy of the World. 5. The world is no proper element to Christians, it rather feedeth than slaketh their appetites, as oil doth the fire. 6. All Creatures have their rest from God: he is the centre of the faithful. 7. God hath set the earth under our feet, that it should not be too much esteemed. 8. Every Christian with his cross, must be content to accompany Christ to his kingdom. 9 Whilst we set our affections on earthly things, we seek for no better, for we look no higher. 10. God gives his children here but an assay of his goodness, the main sea of his bounty and store is hoarded up in heaven. 11. CHAP. VII. AS man rebelled against his maker: so all things (while he liveth) rebel against him, even man against himself, the flesh against the spirit. Sect. 1. Our manifold infirmities are as gives and fetters about our legs, to show our guilty condition. 2. The flesh as a subject, should obey the soul, as her sovereign. 3. Though it be infused into the body, it must not be confounded therewith. ibid. Worldly and fleshly employments dull the soul's edge. 4. Death to the faithful is the funeral of their vices, and the resurrection of their virtues. 5. How we may discern the state of our souls. 6. Death endeth the combat of Christians, when the flesh shall be dead, and the spirit fully live, our passions buried, and our reason freed in perfection. 7. The body is but the bark and shell of the soul, which must needs be broken if we will truly live and see the light. 8. The nature of the earth and earthly men. 9 Sin in the regenerate hath a deadly wound, but in the wicked it hath a full and violent course. 10. The Lord cureth our gross sins by our infirmities. ibid. Great are the troubles of the faithful, but salvation will one day make ameds for all. 11. The glorified body shall obey the soul with admirable facility. 12. The difference between a mortal man living, and the faithful delivered by death. 13. Sin with all misery, affliction, and Death itself, shall hereafter be shut up in hell, as in their proper place. 14. This world to all Gods Israel, is an Egypt of slavery. 15. See the royal exchange of the faithful, who for a mortal and miserable life, shall enjoy a blessed and immortal. 16. As the sufferings of Christ do abound, so do the consolations increase to Gods elect. 17. CHAP. VIII. THE faithful redeemed by Christ, grow every day to be spiritual and heavenly. Sect. 1. Prayer and holy devotion, (as precious perfumes) take away the evil savour of sin and uncleanness. 2. There is no justification without the unfeigned sanctification of God's spirit. 3. The way to become spiritual and divine. 4. The nearer we approach to death, the more we should be inflamed with the love of God, and all good works. 5. If we will die the death, we must live the life of the righteous. 6. Our devotion must not be like the morning dew, and leaves of Autumn. 7. The soul without grace is as the ground without moisture. 8. Christian's should not fear death, but accustom themselves to hope for it. 9 Death to the godly, is no end of their lives, but an end of their sins and miseries. 10. The grave of the faithful is sweetened by Christ's funeral. 11. When we draw near to death, we approach to the very gate of life. 12. The faithful departing, see their Saviour (with Simeon) either in soul or spirit. 13. The hope of eternity is the revenge of iniquity. ibid. CHAP. IX. THe joys of heaven are unspeakable, and far beyond our thoughts. Sect. 1. They far exceed our prison-ioyes on earth. 2. There is neither end, number, nor measure of them, being infinite and endless. 3. The glorious estate of God's Saints, with their happiness, what it is. 4. God's Saints shall have fullness of joy, which they shall still affect, and in affecting shall be satisfied, and yet never be cloyed with fullness, or feeling of want. 5. The sight of God is the full beatitude, and total glory of the Saints. 6. The soul is made capable of God, and therefore whatsoever is less than God, cannot suffice it. 7. The joys of heaven are joys above all joys, besides which there is no joy. 8. We may sooner tell what there is not in that blessed life, than what there is. 9 If the joys of heaven be so great, let us lift up our eyes to heaven, our ears to God, and our hearts to Paradise. ibid. He which is in love with heaven, is neither proud with prosperity, nor cast down with adversity: for as he hath nothing in this world that he loveth, so is there no loss of any thing in this life, that he feareth. 10. CHAP. X. IT is not the bare knowledge of heaven and happy estate, but the assured evidence thereof, that bringeth comfort to the conscience. Sect. 1. So sure as there is a God, so sure there is another life, in which he will reward the good, and punish the wicked. 2. As our Faith rejoiceth in God's favour, so our Hope rejoiceth in God's glory. 3. God giveth his children the plaster of Patience, to support their Hope: for he is sure that hath promised. 4. The ground of Faith and Hope is God's word and promise. 5. A faithful heart is furnished like a ship of war, against all hellish Pirates and worldly force. ibid. We can have no certain knowledge of heavenly things but by Faith. 6. God alone is to be believed touching himself, as we credit a mortal man with his own secrets. ibid. We can desire nothing which we know not, and this knowledge of heavenly things is only by faith, grounded upon the word of God. 7. Our salvation in Christ is always fresh and new, sure and certain. 8. Our Faith is not extinguished, our Love cannot be quenched, nor our Hope fail us, nor the holy Spirit taken from us, which sealeth our salvation. ibid. The wicked shall be as well able to save themselves without God, as to hurt us having God, and the worst they can do is but to send us to God. 9 God doth not choose the worthy, but in choosing them maketh them worthy. 10. The head will have his members, God his elect, and Christ his redeemed, and where will he have them but in heaven where he is? ibid. The third BOOK. CHAP. I. THE crown of glory will not be got without conquest. Sect. 1. We must strive to enter in at the narrow gate; we must so run that we may obtain. 2. We ought to live in such sort as at the day of death we wish we had: for look how death leaveth a man, so shall the last day find him. 3. It is too late then to begin to live well, when we must leave the world. 4. With this penalty a sinner is punished, that when he dieth, he forgetteth himself, who in his life time never thought upon God. 5 Many men are ready to take their farewell of the world, before they know of their condition in the world. 6. As our whole life is a passage to death: so should we make it a preparation to death. 7. We ought still to be prepared and watchful, not knowing the time of death. 8. Satan laboureth by his subtlety, to make us to forget our latter end. 9 Some count it death to meditate of death. ibid. Wicked men cannot abide to hear of death, because they live a sinful life. 10. Remembrance of death to Christians, must serve as a sounding bell, to awaken them from the sleep of sin. 11. Christian's must take the time and good opportunity to provide against death. 12. We than best know ourselves, when we have thoroughly learned our mortal estate. 13. There is nothing so glorious, as to order aright the upshot of our time. 14. Who fears God fears not death: for what can he fear whose death is his hope? 15. Since death watcheth for us on every side, let us watch for him, that he take us not tardy. 16. Death to Christians should serve as a key to open the day, and shut the night. ibid. Christian's must be as birds on a bough, to remove at God's pleasure. 17. It is absurd to fear that which we cannot shun. 18. Christian's must have temporal things in use, but eternal in desire. ibid. Man's life is a small thing, but the contempt of life is a great thing. 19 The manifold commodities of death to the faithful. ibid. See the folly and absurdity of men, so to hate death, and to love this sinful life. 20 & 21. The presumption of long life, causeth the greater negligence of our death. 22. Self-love causeth men to hate and abhor Death. ibid. Death bringeth an equal law over all, for the chiefest point of equity, is equality. 23. CHAP. II. Christians' knowing Death with his forces, ought thoroughly to be prepared against it. Sect. 1. Death is so far from the destruction of a Christian, that it brings him to perfection. 2. No man knoweth in what place Death attendeth, therefore in all places we must be provided. 3. If we provide not before death, there is no provision after. 4. When we seem to stand in greatest security, we then do dwell in greatest danger, and when we least fear, we soon fall. 5. It is a dangerous course, never to begin to live well, till we be a dying. 6. He that repenteth when he can sin no longer, leaveth not sin, till his sin leave him. 7. Many never think of death, nor their sins, till they cannot live: Sick they are, but their repentance is sicker. 8. CHAP. III. SAthan hath an host, and army of enemies, to hinder us in our Christian voyage towards Death. Sect. 1. Through Christ alone, we get the conquest over him, and his forces. 2. The felicity of the world is feigned, his love counterfeit, and his promises deceitful to God's children. 3. There are no worldly comforts, but may be kept and desired, so that God (being above all things) be not lost. 4. Comforts against loss of friends, and kinsfolks. 5. Our life is very short for all good things, but too long (we may think) in regard of our miseries. 6. All worldly delights finish their course in the salt brine sea of sorrows. 7. How much better is it to want a little honey, then to be swollen up with a venomous sting? 8. Comforts of riches fly from us in our crosses, as vermin from a house on fire. 9 When men forsake their own wills, and submit themselves to Gods, what can be hard? 10. Worldly favours, honours, etc. (as snowbals against the beams of the sun) dissolve and come quickly to nothing. 11. He that is great with God, shall have quietness in earth, and blessedness in heaven. 12. The pomp of the world is like a blazing star, presaging ruin. ibid. He is unworthy of God's favour, that thinketh it not happiness enough, without the world. 13. The Trinity which the wicked worship, is the devil, the world and the flesh. ibid. CHAP. FOUR THis wicked world is Satan's kingdom, a very Edome and Egypt to the Israel of God. Sect. 1. It is a sea of sorrows, and our lives as new sailing ships, unacquainted with the water. 2. It is Satan, forge and stithy, wherein he frameth a thousand chains of impieties. ibid. A description of covetousness, (the world's factor) and the covetous. 3. God maketh this world loathsome to his children, that they should not love it. 4. This barren land wherein we live (after all our drudgery) yieldeth nothing else but a crop of cares, troubles, fears, etc. 5. Our Christian love must be as a just balance, our worldly lusts are unequal in valuing earthly things. 6. If our life be no more than the dream of a shadow, what must we think of the glory of this world, which is of shorter continuance than man's life. 7. All worldly glory is no more certain, than calmness in the sea, still subject to a storm. 8. Worldly men are better sighted then the children of the light: but jeremy wondereth how he should be a wise man, that is not a godly man. ibid. We must put our trust in God, not in our goods, on whose pleasure they depend. 9 He is the richest that coveteth the least, and is content with the least. 10. Contentment consisteth not in much, yet he hath much which hath it. ibid. CHAP. V. GOd made all things, and gave them unto man, who sinning, forfeited all again into his hands, and so sent him out of the world, with as much as he brought at first. Sect. 1. We have our goods to live, the end ceasing, the means also cease. 2. All worldly goods are ebbing and flowing, neither possess we them (as we should) unless at all times we be ready to forego them, when God pleaseth. 3. We must not make a rent-charge of these outward blessings, which God giveth of his free liberality, they are but lent and borrowed. 4. Vain confidence in wealth becometh not only poison to humility, modesty, and faith, but transformeth them into pride, arrogancy, and infidelity. 5. We must use our riches as our raiment, such as are fit: for covetousness groweth with riches, as the ivy with the Oak. 6. God is to be loved above all things, and all things for him. ibid. Good men use the world and the things thereof, that they may enjoy God, and wicked men so use God, as that they may enjoy the world. 7. If we love our friends, too much, and not God above all things, then hath our sorrow no measure as it ought. 8. Carnal parents and friends are to be loved, but the creator of all is to be embraced and preferred. 9 Love him that thou canst not lose, even Christ thy redeemer. ibid. CHAP. VI IT is natural to all men to fear death: and how it may lawfully be feared of the faithful. Sect. 1. Faith and a religious fear, are always friends in a Christian man. 2. Affections of nature are not simply evil, but lawful, and tolerable, when they are rightly ordered by God's spirit. 3. Christians have greater cause to embrace Death, then to fear it. 4. None are simply to be censured for their manner of Death. 6. God's dearest children are subject to most fearful deaths, yet an evil Death can never follow a constant good life. 7. Death cannot properly be called sudden, which every day manifesteth itself to all our senses. ibid. We must not be curious either to know the time, or to choose the manner of our death. 8. It is madness to desire to know our end, of such as are ignorant of their own. 9 We must seek to mortify the flesh in us, and to cast the world out of us, but to cast ourselves out of the world, is in no sort permitted us. 10. God's children always wait in their trials, until Death open the door for their deliverance. 11. We must neither hate our life, for the toils, nor love it for the delights. 12. CHAP. VII. THe dearest children of God are subject to the agony of death, by means of the weakness of nature, and guiltiness sin. Sect. 1 & 2. Christian means to mitigate the horror of death. 3 & 4. We run away by committing evil, and we must return again by suffering evil. 5. It is God that knoweth the perils of our death, and can only deliver us by his power. ibid. The sweet spices of Christ's burial, expel the strong scent of our rotten graves. 6. It is the remainder of life, not of death, that tormenteth a man. 7. Such a death is never to be deplored which is seconded with immortality, and a blessed life. 8. Death and the grave are a fold to the faithful, and a shambles to the wicked. 9 Death doth prune (as it were) the feathers of the soul to fly more swiftly to heaven. ibid. By death and the grave, the faithful are fitted, and by God's spirit renewed, for his kingdom and glory. ibid. CHAP. VIII. IT is most convenient for Christians to dispose of their goods, and make their testament in time of their health. Sect. 1. and 2. The best furniture against death, are faith, hope, and a conscience undefiled. 3. Men without hope, are as a ship without a sail, and anchor, tossed with every tempest, and in danger of shipwreck. 4. A saving faith, and an unmovable hope, are always accompanied with a Christian life, and conscience undefiled. 5. As there is no salvation without faith: so there is no true faith without repentance. 6. Faith is ever alone in justifying, but never alone in the person justified. 7. God justifieth none, whom he doth not also sanctify. ibid. The conscience of Christians is bathed and rinsed in the blood of Christ, from the guiltiness and corruption of sin. 8. The comforts and commodities of a good conscience. 9 Thou canst not be friends with thyself, till thou be with God: if thy conscience accuse thee, it will kill thee. 10. He that hath a hope to live when he is dead, must die while he is a live to sin and wickedness, 11. If the day of our death find us a sleep in sin, we shall hardly awake. 12. Many by deferring their amendment, shut themselves out of all time, and send themselves to pain eternal, without time. 13. He that will live without repentance, must look to die without repentance. 14. The world had not perished with the flood, if the floods of tears for sin, had flowed from men's eyes. 15. Hope is the pillar sustaining the building of our faith, which fainting, our faith falleth into the gulf of despair. 16. All things are possible to him which believeth. ibid. Hope to a Christian, is as a staff to a traveler, who resteth upon it shall hardly fall. 17. Despair is a bottomless gulf, out of which none returneth that fall into it. ibid. CHAP. IX. WIthout the undoubted hope of the resurrection, Christ died in vain, our faith, hope, and all religion is in vain. Sect. 1. Infallible proofs of the resurrection by scriptures, which are of God, and cannot lie. 2. Reasons drawn from the Scripture to confirm the same. 3. Natural reason, and experience of the creatures, convince the truth hereof. 4. Why should not our bodies rise again from the dust, as well as the seed sown, harrowed, and hidden in the ground? 5. Excellent resemblances, and allusions of the resurrection of our bodies. 6. Christ hath carried our flesh into heaven, to put us in possession, and given us his spirit (as an earnest) to seal his promises, that we shall reign with him in glory. 7. Our bodies in the grave shall again be quickened in Christ, and rise again to life, carrying with them the warmness of God's spirit, which cannot die. 8. Though our flesh do rot, yet shall the spirit of God deliver it from corruption, by the virtue of him that raised up Christ from the dead. 9 CHAP. X. THe godly groan that this mortality may be swallowed up of life. Sect. 2. They loathe this wretched life, to be unloaden of their sins. 3. Our life is like a stage, on which men play their parts, and pass away. ibid. A Christian needeth not fear the violence of death, whose force is broken in Christ. 4. Death as a Tailor putteth off our overworn rags, to apparel us with the royal robes of immortality, incorruption, and endless glory. 5. A description of this sinful, wretched, and miserable life. 6. & 7. Every man's life is like a rock in the Sea, beaten upon with waves on every side, and like unto a Butt or mark, at which sorrow, etc. shoots; and at last, Death (that most sure Archer) shoots, and strikes it dead. 8. The state and condition of all flesh is to be miserable and mortal. 9 All kind of miseries hunt after sinful man, and Death at length doth greedily devour him. 10. Very fit resemblances of this wretched life. 11. While we reside in the world, death every where lieth in ambush for us, but when we are in heaven it shall have no place. ibid. The comfortable death of Christians through Christ. 12. & 13. It is better to die, always to live; then to live, to die ever. 14. If we look for our felicity here, we are deceived: Eliah must go to heaven in a whirlwind. 15. When we are borne we are mortal, but when we are once dead, we become immortal. 16. Death is (as it were) the birth of a blessed soul, after a great travel. 17. Death and life are two twins inseparable, until the division of soul and body. ibid. It is a deliverance from all sin, and the accomplishment of sanctification. ibid. All the inhabitants of heaven wear crowns of glory, sit in thrones of majesty, and possess a Paradise of infinite pleasures. 18. All glorified bodies shall shine (as so many Suns and lamps) in God's kingdom. 19 The incomparable joys of the kingdom of heaven shadowed out. ibid. What heavenly society and company of Saints are in God's Kingdom. 20. If we will make our death joyful and easy, we must think of the glorious life that followeth it. 21. If we would despise this world, we must think of heaven. ibid. Christ himself died, that we might die with more patience and pleasure. ibid. It is a token of little love to God, to be so loath to go unto him. 22. God reacheth out his hand to conduct us, but we draw back our own, and run away. ibid. If God be our guide, we must follow him, to arrive in his house. 23. FINIS. THE FIRST BOOK. What DEATH is in itself. CHAP. I. Of man's Creation, and excellent estate before his Fall. Our most gracious God, infinite in section 1 wisdom, and incomprehensible in love towards mankind, having before all worlds decreed to make himself most glorious in his Creation, did in his appointed time effect the same. For having made the world in wonderful manner, and furnished it with all variety of creatures, both for profit and pleasure, devising in his wisdom and unspeakable love, a perfection of happiness for man upon the earth; at last, Gen. 1.26. after a most exquisite manner consulted with himself for the shape of man, and finding no creature fit enough for a pattern of his portraiture, concluded with himself to make mankind, as a Crystal glass of his glory, and a most lively resemblance, after a sort, of his Majesty. section 2 And that not only in the frame of his body, to be as it were a brief Map and abridgement of the whole world's perfection, which he made as a most glorious Theatre, fully replenished with most admirable sights of all sorts: but (which is more) both in body and soul to represent his Creator, as his Vicegerent and petty Monarch on the earth, and seating him here as it were in his Throne, and putting his own Sceptre into his hand, and his Crown of glory upon his head, gave him dominion and rule over all the works of his hands; so that well may the Prophet with wonder exclaim and cry out: Psal. 8.4. Lord, what is man that thou art so mindful of him? etc. section 3 Now that this Image of God was lively expressed in whole man (resembling his Maker both in his body, and in his soul) doth plainly appear by the renewing of man in Christ, Rom. 12.1.2. 2 Cor. 7.1. who is not only sanctified in the one alone, but in the other. section 4 And first for man's Body: it did resemble God in that immortality wherein it was first created, as also in the several members thereof, expressed the variety of his perfections, and therefore (in respect of Gods divers employments) in a borrowed speech are ascribed to him, as the hands and arms, Gen. 49.24. Exod. 6.6. Psal. 31.3. & 34.16. & 114.7. job 19.21. Esay 66.2. Psal. 8.6. etc. to show God's omnipotency and power; his eyes and ears, his piercing providence and sight, etc. I omit man's face and comely countenance (in which principally doth shine a certain imperious majesty and grace most conspicuous) causing all living creatures to stoop unto him; and besides the goodly order of all his outward parts (set and disposed in admirable sort) a glorious beauty spreading itself throughout, with wonderful strength, agility, and nimbleness of all his members, made him most famous: that very Naturalists and Pagans anatomizing his very body, not only preferred the frame thereof before the world's whole curious creation but (ravished in their senses with the consideration of the same) deified and preferred it above all measure. section 5 Yet as wax is more apt to receive an impression than clay: so the soul, being a Spirit, cometh nearest to God's nature. For first, the very substance of Adam's soul did most lively shadow out the divine Essence, not only in the simplicity, invisibleness and immortality thereof, but also in that power which it enjoyed, to know and will. And as God is but one in the world, quickening, sustaining, and governing the same; so there is but one soul in the body, which (being whole in every part thereof without augmentation or diminution) giveth unto it both life, sense, and motion. Further, the soul is like unto God in the faculties of the same: For as there is but one only divine Essence in the Godhead, and yet three distinct persons in respect of their external actions: so the soul is but one, howsoever it consisteth of sundry essential qualities. This Image of God in man consisted especially in the section 6 rule and dominion of the Creatures. Gen. 1.26. Let us make man (saith God) in our own image, that he may rule the fowls of the air, fish of the sea, beasts of the earth. Now to rule well, is required Knowledge, Memory, Will, Understanding and judgement; which are essential in God, and proper to our souls. Man had not only given unto him of God power and ability to understand divine and human things, but was endued with other heavenly qualities, as justice, Wisdom, Temperance, Mercy, Love, etc. God's Image in man is righteousness, holiness and knowledge. Be renewed (saith the Apostle) in the spirit of your mind, Ephe. 4.23.24. and put on the new man, which after the Image of God is created unto righteousness and true holiness. Whose qualities are necessarily inferred by the contrary, attributed to the old man: where truth is opposed against lying, Christian anger against sinful rage, just dealing against falsehood and wrong, holy and gracious speech against corrupt and filthy communication. And he saith, that this Image or new man is renewed in knowledge after the image of him that created it; because the true knowledge of God transformeth man to the image of God his Maker, Col. 3.10. 2 Cor. 3.18. that is to say, to the true sincerity and pureness of the soul▪ Therefore presently following he expresseth the qualities of this Image; Col. 3.12.13. to wit, tender affection, or bowels of compassion, kindness, humbleness of mind, meekness, long-suffering, forbearing, and forgiving one another, Love, Peace: and these be the fruits of God's Spirit, which reneweth our hearts, (as they are mustered by S. Paul) against which virtues (he saith) there is no Law: Gal. 5.22.23. Rom. 8.29. which Image also is called, a conformity to God's Son. section 7 By the infusion of God's holy Spirit (saith Iraeneus) man is made spiritual, Irenaeus lib. 5. as at the first he was created. And Tertullian saith, that the Image of God in man, is to have the same sense and motion with God, Tertul. contra Martion. the same Will, Knowledge, Affection, judgement, and Reason, in all human and heavenly things, according to the measure of a creature. The reason thus to persuade us, is, that man was made first according to God's Image, that he might rule all his creatures below as his Precedent and Substitute over all. And it is no question, but God would have all his creatures (which he had made) well and orderly to be over-heeded and ruled, (who always and every where in his Word) forbiddeth the abuse of any, or the least: and we are straightly bound to refer all of them to the glory and praise of their author and owner. Now this good use and excellent administration of all the creatures, which God requireth, cannot stand without all those former conditions and qualities of the soul of man, whereof this Image of God consisteth. So that when the mind is endued with the sound knowledge of God, and adorned with justice; than it most truly representeth God's Image and likeness▪ because that justice and knowledge of divine and heavenly things are nothing else but a certain influence from the divine nature into our minds and souls. section 8 But that these things may appear more plainly, we are to know, that the Image of a thing is the form by which it is resembled, and a similitude is a quality of a thing, by which it is shadowed. Now man in his Image, not only resembled his Maker in knowledge and understanding, but was also created in other celestial conditions, as justice, Wisdom, Mercy, Love, etc. (as before was declared) yet so, Hebr. 1.3. Coll. 2.9. & 1.15. as that Christ alone is the very engraven form of his person, according to his Deity, and in his Humanity, so far as it is capable of the same. And to this end hath God predestinated and elected us, that we should be conformable to the Image of his Son. Rom. 8.29. Therefore God made us of an understanding nature, and capable of divine perfection, when with these heavenly properties our souls were first endued, which now cannot be again recovered but thorough the help of Christ, the true pattern and type of our first created Image. To conclude, how like we were made to God, appeareth by our proposed end of that self-same happiness and bliss which we fear to lose, and wait (through hope) to enjoy with God himself, both in loving and knowing of him as he is. Man's soul by creation, had Reason and Will, (as it section 9 were) for two wings: Reason to understand and know, and Will to approve and elect things understood and known. And these two wings did with equal force and sweet consent carry up and support the soul, to guide it aright to God; that so it might sore aloft (with her affections) as the Eagle flying carrieth her young ones to enure them with the Sun; so it might lift up itself aloft from all infection whatsoever: A rectitude and uprightness was also added that it might bear the force and power (as it were) of a clear and pleasant gale of wind, to these two wings; which blast received into the brain, did carry and freshly set forward the powers of the mind, as when the flight of the Lark or Nightingale (ascending on high) is hastened with a quick and pleasant wind, wherewith these birds are so delighted, that the higher they fly aloft towards the sky, the more sweetly do they sing. Such a heavenly harmony and consent was in all the faculties of the soul, that always and altogether they aspired with joy to holy and heavenly things. All excellent learning and skill was engraven in man's soul: his Reason was more sharp and clear then the Eagles eye, which can behold the Sun: his Knowledge surpassed all Arts and Sciences, so that by nature he could approach unto the eternal light, and understanding of God himself, and heavenly things, as the Angels and holy Spirits themselves. CHAP. II. Man in his first and best estate was mutable by nature, and subject to fall, and so righteously made of God, without any cause of just complaint. NOW for the better humbling of man in this his high estate, that he might know himself far inferior unto God that thus had exalted him, and acknowledge his subjection, by the sovereignty of his Maker: It pleased God in his wisdom to set a great difference, as between the Angels and himself in their creation, joh. 3.2. Exod. 3.14. Esay 44.24. Rom. 11.36. Acts 17.28. so between man made like to God, made like (I say) to himself, but not himself, who only hath this name and nature (I am,) to show his being of himself, and unchangeable nature; and to teach us that all creatures have not only their being, but their standing and upholding by him that only is: Therefore he is called the living God, not only because he hath life in himself, but because he is the fountain and original of life: he doth not only live, but hath life of himself, and is the cause of life, because there is no life besides or without him. Though man's nature (saith Augustine) was upright and sound, Aug. in lib. de peccat. merit. & remiss. and nothing sinful, yet was it capable of sin, and apt to receive infection: Though man in his nature was mortal (standing in his state) yet was it not of necessity that he should die; and as our flesh is apt to receive a wound, yet every one is not wounded; and as the body of man is subject to sickness, yet many often die, not touched with sickness: So the state of Adam's body was such, that although it was subject to death, yet except sin had come between, he might and should have lived for ever: Deut. 8.4. even as the hose and shoes of the Hebrews in the desert, by God's mighty providence and power, never waxed old by wearing or consumption. Neither was this unreasonable in God, nor unagreeable to his justice, to make a distinction between himself and his creatures, for that he himself is only good, without change and alteration, all his creatures good, yet subject to corruption. Man was made of a mutable nature, in power of standing, and possibility of falling: power of standing he had from God his creator: possibility of falling from himself, being a creature. Aug. Because the Lord created man of nothing, therefore he left possibility in man to return to nothing. Basil. If God had given Adam an immutable nature, he had created a God and not a man, being only proper to God to be unchangeably good. In the very Angels in heaven (in respect of God) is found imperfection: job 15.15. Esay 6.2. the Cherubs hide their faces with their wings, for the brightness of his glory. Thus God doth humble all his creatures to exalt himself, even to teach them this; not to go from him of whom they had and have their goodness, nor to trust unto themselves, though by creation good, yet subject to decline. Adam then, although he was created in goodness, yet was he made but changeably good: for such was the goodness and inclination of his will to obey God, as might be altered and changed by force of temptation. The cause of this mutability was, that the creature righteous by creation, may remain eternally, and constantly righteous; two helps or favours of God are necessarily required: First a power to persevere in goodness; for without this power the creature of itself ceaseth to be good: the second is, an act or deed, and that is the will to persevere, or perseverance itself: This also is requisite with the former; Phil. 2.13. for God gives not only the power, but also the will and deed: and the creature doth not the good which it can do, unless God cause it to do the said good; both which helps the good Angels have, and therefore keep them standing: now Adam received the first of God, but not the second; for besides the goodness of his will, he received of God a power constantly to persevere in goodness, if he would: yet the act of perseverance was left to the choice and liberty of his own will. In nature itself, this truth appeareth. God we know creates the eye, and puts into it the faculty of seeing; yet withal he adds to the eye necessary helps by the light of the Sun; but for the act of seeing, it is left to man's choice, for he may see if he will, or if he please he may shut his eyes. Again, the Physician by Art procures an appetite: this done, he provides convenient food; yet for all this, the patient may eat if he will, or otherwise may abstain. Now if any reply, that Adam received not sufficient grace, having not the will to will that good he could and might: Objection. the answer is, Answer. that he received sufficient for the perfection of his nature: that is, for the full obedience of the will of God, and for the attaining of everlasting happiness, if he would not have been wanting to himself, but he received not sufficient grace, which might cause the immutability of his nature; neither was it of necessity to be given (as I have already showed) to a creature. A Goldsmith intends to make a jewel of singular price and value, he compounds it of gold, pearls and precious stones; when he hath brought it to perfection, he doth not put this property to it, that if it fall, it shall not be bruised or broken. Now God created Adam in all perfection, and gave him power and ability to continue in the same, if he would: yet did he not put unto his nature this condition, that it should be unchangeable, when it should be assailed by the force of outward temptation. By this we see the weakness of the excellentest creature in itself, without the grace of God. Adam could fall of himself, but he could not stand or rise again: he could not avoid the least assault of evil, no further than he was helped by the grace of God. We are to God as the sick man to his keeper, who saith, Take me up and I will rise, hold me and I will stand, help me and I will go, etc. Which must make us to renounce ourselves, and cleave to God, wholly depending upon his gracious providence and protection in all our actions and attempts. God (I confess) could have made our first parents of such an unchangeable nature, that they could not possibly have fallen away, but it was not expedient that they should be so made, because then the obedience of man should seem to have been forced (as it were) and so not so acceptable unto God. Gen. 2.7. And albeit the body of man being made of dust and earth, and himself in respect of his substance and beginning was mortal: yet if he had preserved the holy spirit of God within him, and given him the upper hand, this spirit of God, which by sin he vanquished, had far surmounted all that was mortal in him. And to end this point. As Satan tempted Adam, to prove God a liar, and to bring him to dishonour, Gen. 3.1.4.5.6. and so became the instrument of man's damnation. So also Adam tempted himself to taste the fruit, which (as he thought) would make himself as God. Now God most justly suffered him to be tried by this means, to make a way for his justice, in the condemnation of the reprobate, and an entrance for his mercy in the salvation of his elect; for if there had been no fall of man, God should have manifested himself neither just in condemning some, nor merciful in saving others, which very much would have obscured his glory, and altogether deprived him of his praises amongst the sons of men, etc. Man was subject to death by nature, yet not of necessity, as though he saw no way to shun it: (and now I go no further than man's knowledge revealed in the word, setting God's decree and secret counsel aside) for he had sufficient power given him of God in his creation to avoid it. Rom. 2.15. God's law was written in his heart, agreeable to his nature, he thought it no yoke or burden to observe it, his shoulders or back being big enough to sustain it: Sin therefore, we may see, hath diminished our strength, and altered our nature, that now we are forced to be slaves to those, who before were our subjects. God's law (now written) is the same which before was engraven in our nature; yet now it is such a huge weight and heavy yoke, Acts 15.10. Mat. 23.4. which neither we, nor our fathers were ever able to bear. CHAP. III. Of the greatness of Adam's sin, and his grievous fall: with the fearful effects and fruits thereof. MAn being thus created in so glorious an estate, reigning and ruling, not only as a Prince, but (as it were) a petty God upon the earth, all things being put in subjection under his feet, Satan that old serpent and envious adversary of mankind, having fallen himself and his associates (by his and their own transgression) into a most cursed and wretched estate, envying at the blessedness of our first parents, so happily planted upon the earth, and placed in Paradise (possessing the body of the Serpent, and abusing his form) drew Enah by his wiles to hear her God accused of unkindness, Gen. 3.1. and from hearing to suspicion, and from suspicion to plain rebellion against his law; and so Satan not contented, she was made his snare to catch her husband also. But mark (I pray you) this devils proceeding, and see what hooks this Fisher hid under his fine and pleasant baits. First he bewitcheth her senses with a fair sight and pleasant show of the forbidden fruit; Gen. 3.6. v. 3.4. then he assaileth her with infidelity, and doubtfulness of God's word: namely, that they should die the death: thirdly, he opposeth himself against the undoubted truth of God's word, setting down the contrary, Ye shall not die: lastly, verse 4.5. he pricketh them forward to pride, and self-love, Ye shall be as Gods, even as cunning as the highest in good and evil: So they poor creatures not resting upon God, nor ask counsel at his word, but trusting to themselves (deceived by his strange delusions) yielded, and in yielding were seduced, and so shackled with the wards of their own sin, Pro. 5.22. and fetters of their own finding out: and as he sold himself to sin and Satan by this his fall; so justly did God ordain the means to hamper him, to wit, Death and Destruction. Neither was this action contrary to his justice (except he should have denied himself) nor yet repugnant to his unchangeable word pronounced: for in the beginning (as we have heard) God created man holy and righteous; even like to himself▪ and so long as he kept this form, Gen. 1.26. he enjoyed God's presence; his protection and providence ruled over him, he wanted nothing that was needful for him, all the creatures were his servants, they came at his call, and bowed at his beck; Gen. 2.19. he wanted nothing that heart could wish; he was placed in Paradise amidst all passing pleasures, the ground of itself yielded forth her increase, without toil, or travel: he was made subject to no creature, verse 9 but was Lord over all (him only excepted that had thus preferred him.) Now this his gracious God and bountiful Lord, for all these his graces and blessings unspeakable, required no great service or homage at his hands, he exacted no great rent, he did not overcharge him; but only this (to show his sovereign power) he gave him a Commandment, no weighty thing to be observed, but a small matter, and easy to be performed, to wit, that he (having such choice and abundance of all things beside) should abstain (for his pleasure) from tasting of the tree of the knowledge of good and evil, Gen 2.17. and all this he did to try his obedience. And now behold this unkind creature, this ungrateful wretch, and wicked man, forgetting God and his duty, casting aside his blessings and graces (wherewith he abounded,) most traitorously, villainously, and shamefully rebelling against his Lord, contemneth his Creator, and setteth his God at nought; he listeneth to the Devil, and believeth his lies, and followeth (like a beast) his sensual appetite, and even in that one thing forbidden, spiteth his God, regardeth not his word, feareth not death that was threatened, but eateth of the forbidden tree, maugre the beard of God, and his judgements. And here let us thoroughly consider, not so much the matter and means (which was but the eating of an Apple) as the manner and measure of this rebellion, and sin, which manifested itself by these degrees: first a doubtfulness of God's word, which made him to stagger: secondly, a loss of faith, not believing Gods threatening: thirdly, a nice curiosity in departing from God's word, and seeking other wisdom: fourthly, a pride in desiring to be greater than God had made him: five, a contempt of God, breaking his law against his conscience: sixtly, an apostasy in falling from the counsel of God, to believe the Devil: seventhly, an ingratitude and hellish unkindness in driving away, and expelling Gods holy spirit dwelling in them: eightly, a murdering of himself and his whole posterity: for this fall of his was the first opening of the gate to all sin and misery, to all mankind. This sin therefore can no way be lessened, consisting of so many most monstrous and horrible impieties. Could any punishment possible be sharp enough for such a monstrous fact? that whereas God had given them such liberty and freedom of all things, yet would not so much as obey him in this one? Again, God did not only bind him to obedience, but threatened his rebellion, if thou eat thereof, Gen. 2.17. thou shalt die the death: Notwithstanding God's commanding and his threatening, he is most careless, and swiftly runs headlong to sin and wickedness, and so entered into such a maze of miseries, from whence neither himself, nor his posterity, were ever able to unwind themselves: for so abusing his own free will, he lost it, and was made a slave to Satan and himself. God's image being by his fall defaced, he became like the devil, and contemning life, he found out death, even death eternal. This was the wages of his sin, this was the hire of his labour, Rom. 6.23. this profit reaped he for his pains. God thrust him out of Paradise, and being expelled, he was kept out by the Cherubins, so presently he saw his shame, his fig leaves could not cover his nakedness; Gen. 3.24. but God accursed him and his seed; he plagued the earth with barrenness, and caused all the creatures to feel the smart of this his fall: and as he disobeyed God, so procured he the disobedience of all the creatures towards himself. Hereof comes the fierceness of Lions, Bears, Tigers, Wolves, and all wild beasts: hence ariseth all rebellions, and uproars, wars, seditions, scarcity, dearth, & hunger, cold, and nakedness; murder, plagues, and all kind of calamities that are in the world, all which are forerunners of this eternal death, and ringleaders to damnation. Thus Satan suggesting a want of knowledge, because he knew not evil, and so corrupting his heart with a curious desire thereof (not able of himself to effect the ill that he suggesteth) procured man to the practice of ill, before he could obtain to the knowledge thereof: even as a man cometh to the knowledge of poison by the dangerous taste thereof: so dear was the purchase of evils experience, that it suddenly procured man's ruin and fall. And so his passions were made to see, and his Reason blind: in searching for knowledge, he met with error. So Reason itself (the lamp of man's soul) which like the Sun in the firmament, spreading her beams through man's little centre, is now become so dim and dark, in his cloudy and eclipsed sky, that the eye of the soul is as void of light in things divine, as the little sparks of fire raked up close in the ashes: which blindness and ignorance of God and heavenly things, were not personal in Adam himself, but by possession entered into all his posterity and offspring. And original sin (the fountain and wellspring of all the rest) as a pestilent poison infected every part. This is that canker of our nature, and contagious infection, the utter confusion of man's state, the root of iniquity, the puddle of all dregs, the seed of rebellion, the pump of all enormities, whence issueth infinite and innumerable vices: This is the pit of perdition, which Adam digged for himself and his brood, in this we were left, in this we were lost, in this we were condemned, in this convicted: This sin is derived by propagation, and laid upon us; and by imitation confirmed, and multiplied in all mankind; whose very bones by the same are corrupted, sinews tainted, veins infected, arteries poisoned, flesh polluted, wit confounded, mind captivated, knowledge turned into ignorance, wisdom to error, will to wilfulness, memory to forgetfulness, the whole soul to sinfulness, reason to rebellion, innocency to impudence, and immortality to death itself, both of soul and body: So that man now of his own nature is no less the bondslave of sin, than the slaves which are bought, Rom. 7.14.15. whose Masters use their service, as that of their Oxen and Asses, at their pleasure. So are we wholly led under the government of sin, being wholly addicted to the service thereof. And so much the more is our slavery, that in our corrupted wills, we desire and only delight to sin; which must teach us to be continually touched with our miserable sinful life, and in this respect daily to desire and long after death, as the only medicine to heal these deadly maladies of our souls. Many Beasts and Fowls (saith one) far exceed mankind in some virtue and good qualities, as the Dove in simplicity, the Stork in kindness, the Dog in fidelity, Esay 1.3. the Ox and Ass in memory of benefits, etc. but in vice and evil man surpasseth them all; being more cruel than the Wolf, more crafty than the Fox, more proud than the Peacock, etc. yea, all vices and wickedness (which are but several in beasts) are mustered and troop together in sinful man. And as many members united, make but one body; so doth the Spirit of God term this heaping of vices in man, a body of sin, every vice being (as it were) a member. It is said, Rom. 6.6. Col. 3.5. that in a Sheep every thing turneth to profit; the flesh for food, the wool for cloathihg, etc. but every thing that is in man, is either evil, or tendeth to evil; as the reason to beguile and deceive, the liberty to licentiousness, the eyes to wantonness, the heart to covetousness, etc. All the members (I say with S. Paul) are weapons, instruments, Rom. 6.19. Rom. 3.12. Gen. 6.5. Psal. 14.3. and servants to sin. All his actions and affections are out of order. As a man that hath a Palsy, hath still a motion left of head and hands, (as he had before his sickness) but yet his movings are now altogether irregular and out of order; so all those affections of the mind, as Love, Desire, joy, etc. and all natural functions of the body, as eating, drinking, sleeping, etc. (which should have been performed without any sin) are now mixed in man with many blemishes and corruptions: so that this corruption of our flesh (so long as we live) sendeth out the filthy scum of all uncleanness, which continually broileth and walloppeth in our nature, foaming out such filthy froth and stinking savour to our minds, that it is not only detestable to the soul of the regenerate, but also abasheth the very natural man to look into such a loathsome sty of sin, and sincke-hole of iniquities; for mighty is the power, and raging is the strength of original sin in all Adam's sons, breaking out into action. Sinful man (saith job) drinketh iniquity like water, but we may truly say, job 15.16. like wine, with pleasure and delight; with great facility, custom, and ease, passeth he down any kind of sin that is offered, as a man drinketh water when he is a thirst. Rom. 7.17. We know that in us, (saith Paul) that is, in our flesh, dwelleth no goodness: but whatsoever the corruption of our nature is, be it never so great, yet our fault is never the less; no more than if we had had an Angel's nature, which willingly and wittingly we would pervert. For unto our corrupt nature we bring of ourselves a froward and crooked Will, which did corrupt the Angel's nature, and made them fall from God. Therefore let us not so much find fault with our nature, as condemn our wicked wills, so set to work sin, and with delight affecting and effecting evil. The corruption which we have, our pleasure is in it; and all the goodness which we want, we care not for it: but our Will is after our work, and as we are, so we like ourselves best. james 1.14.15. Sin springeth up, and is nourished in our hearts, and whatsoever is evil in us, there it hath the fountain, in which we know first that sin is our own, and in our hearts it breedeth as worms in the wood. And as our heart is the root of sin, so there is no sin but cometh from the heart: Gen. 6.5. & 8.21. if thy heart accuse thee, thy sins must needs bite thee. To conclude, Concupiscence (which was the fruit of Adam's eating the forbidden fruit) cleaveth now to the nature of all his sons: Mat. 15.19. 1 john 3.20. which is the tyrant of the flesh, Rom. 7.23. the law of the members, the nourishment of sin, james 1.15. the feebleness of nature, and the food of death. Oh grievous necessity, and fearful state of man! before we can sin, we are linked to sin, and before we offend, we are bound with offence. By one man sin entered into the world, Rom. 5.12. jerem. 31.29. and Ezech. 18.2. and through sin death hath gone over all. Did not our Fathers eat the sour grapes, and are not the teeth of their children set on edge? CHAP. FOUR Of the original and entrance of Death: and how justly it was imposed upon Adam and all his brood, by the propagation of Sin, derived unto them. THE Nature of man being thus wholly corrupted by Adam's sin, Death presently followed him at the heels, to pay him his hire. As Death at first was threatened, so speedily upon his fall was it executed, both upon him and his: Yet touching the original of Death (though the cause thereof be just) it seemeth doubtful, from whence it came, and what author it had. For although the issues thereof be in the hand of God, and that it is his handmaid to execute his will (as he also fetters the very Devils themselves, Psal. 68.20. who can do nothing without him,) yet all the creatures that God did make, were very good; and as he is the very goodness itself, so nothing but good proceeds from God. Since therefore Death and the Devil be enemies to God and goodness, destroyers, and corrupters of Nature, which he hath made; they are none of his creatures; he is neither their author, nor they of his offspring. All things which were made, were made by the word, Ioh 1.2.3. and all things which were made by the word were exceeding good: Gen. 1.31. Evil then in general, and Death in particular, which is evil in itself, were not made of God; and nothing can be good, without the sovereign goodness, which is God himself. And whereas good is not, there is evil; which in effect is nothing else, but the privation of good, as death is the want of life, and blindness the want of sight. Lord (saith Augustine) thou hast not made death, Aug. in Soliloq. neither haste thou pleasure in the destruction of the living, therefore suffer not that which thou hast not made, to have dominion over me, whom thou hast made. God made not Death, but man after he fell to sin, received the sentence of his disloyalty and revolt, that he should return to dust, of which he was framed. The Devil hath the power of Death, that is, he is the author of Death; who by his malicious nature brought it into the world: for God made it not, neither hath any delight therein, neither is it good in his eyes, nor ever mentioned amongst his works; but from the Devil, and of the Devil, and in the Devil it began, and is, and abideth: Revel. 9.11. and therefore his name is rightly given him, Abaddon, that is, a destroyer. And as death is of him, so for this cause also he is said to have the power of it, because through his manifold temptations he maketh men sin, Mr. Dearing on Heb 2. Rom. 5.12.14. by which Death reigneth. For so saith S. Paul of Adam seduced by the Devil. Christ then vanquished him that had the power of Death; that is, he abolished sin, and the condemnation of sin, which was the Kingdom of the Devil, and thereby triumphed over him. For this cause (saith S. john) the Son of God appeared, 1 john. 3.8. that he might lose the works of the Devil, that is, Sin and Death, which are both of the Devil: for Sin God condemneth, and of Death he saith, Hos. 13.14. I will be thy destruction; protesting thereby that he is author of neither. If God had made Death, why did Christ weep for Lazarus his death, john 11.35. for he ought not to mourn for that himself had made? Aug. contra Pellagian. but by this sorrow he showed that those that God had made to live, the Devil by sin had made to die, and therefore he raised him from the grave, that Satan might know he should little gain by man's death. Ezech. 18. I will not the death of a sinner, (saith the lord) If God were the author of Death, how could he but be the willer of the same? Not God then, but the Devil is the author of Death. God made Adam without corruption, and created him after his own Image, yet thorough envy of the Devil came Death, and they that hold of his side prove it: so that the Father of Death is the Devil; and as he is evil by nature, so likewise is Death in itself, issuing and proceeding from such a fountain. Rom. 5.12. & 6.23. The Devil is the author of Sin, and consequently of Death: for by Sin Death entered, and Death is the wages thereof. 1 john 3.8. He that committeth sin is of the Devil, for the Devil sinneth from the beginning; he is a murderer from the beginning; he is both a liar, john 8.44. and the father thereof, not by creation, but by corruption. God made him an Angel, he made himself a Devil; so falling from God, he fell from goodness, and became the father of sin and wickedness. Non stetit in veritate; john 8.44. he stood not in the truth. He that caused Sin, caused Death for sin: The third part of the waters became Wormwood, Apoc. 8.10.11. and many men died of the waters, because they were made bitter. Bitterness caused death; but whence came the bitterness? from the Star that fell into the waters, called by the name of Wormwood. And albeit that Death proceeded of the Devil (as we have heard) yet is it also attributed unto man himself, to leave him inexcusable, as plainly appeareth by Paul his comparison between Christ and Adam. Rom. 5.17.18. As by the offence of one man (saith he) death reigned over all, and sin came over all, to condemnation: so by Christ, which is one, the benefit of grace abounded towards all men, to justification of life. In which Antithesis we may see Death seizing upon all men through Adam, and that very justly: so that Man and Devil are partners in sin, and so in death. Here two things concur together, the tempter and the obeyer. Satan tempted, and man consented: He tempted and persuaded of envy, intermingling the matter with belying and slandering of the truth, to have man break God's commandment: notwithstanding all this, Satan had nothing prevailed, had man resisted, and not consented to his temptation. Therefore we may conclude, that in respect of Satan's envy, lying, and other evil attempts, tending all to man's destruction, he may be called (as he is indeed) the author of death: yet in regard of man's consent, in transgressing God's Law, Death may duly be imputed to himself, although there were none other cause: for that he was created to the likeness of God himself; Gen. 1.27. and flourished with Free-will, which as then he possessed. The Devil than is not the proper and absolute cause of sin, because that the nature of the absolute & proper cause is such, that it going before, the effect cannot choose but follow after. But it falleth not out so always in man provoked of the Devil, who although he continually assail and most vehemently assault God's Saints to sin, yet sin doth not always follow his assaults; his work is not ever effectual. For many of God's Children very mightily resist him, 1 Pet. 5.9. james 4.7. Mat. 4.6. being armed with Faith, which weapon he flieth. The Devil used no violence to Christ, but only said; Cast thyself down head long; that we may know, that Satan seduceth none, but such as obey him: assault he may to evil, but compel us he cannot, if we resist him; Chrisost. on Mat. 4.6. Jerome. so saith Chrisostome. They are to be reproved (saith Jerome) who think our thoughts and cogitations to to be sent of Satan, and not to proceed from man's free-will, seeing the Devil may be an inventor of evil thoughts, but not the author. Seneca. The eye never offendeth if the mind govern the eye: job. 31.7. job therefore saith, My heart hath not walked after my eyes. The Devil not by compulsion, but by persuasion, may move man to sin: solicit he may, but force he cannot. Neither triumpheth he ever more greatly, then when man confesseth that he hath made him sin; Augustine. so saith Augustine. Again, let us image (saith one) the Devil himself never to have fallen from God, Pet. Mart. loc. come. class. 1. cap. 14. sect. 12. and man as yet to have stood in his Creation; yet man by nature might have declined, and should in himself have had the cause of sin. The reason is this, God gave him Free-will, and so left him to himself: and free it cannot be, except he had choice of good and evil: yet not so unarmed and naked was he left, but that his Creator gave him power and strength sufficient to continue, if he would, in his upright estate, wherein he left him: howbeit he trusting too much to himself, and leaving God's Law, and not using, but rather abusing, the means that God had given him, he might have fallen from his Creation, and so entangled himself in the snare of death and condemnation. So that in this supposition, the suggestion of the Devil is not simply the cause of sin and death; the Devil (as yet) not falling from God, but remaining in his nature an Angel of light. Neither hath he such power (as I have proved) over the will of man, to bow it as he listeth, to his purpose. Therefore once again to conclude this point, not only the Devil, but even our first Parents themselves, were the first causes of Sin, and so of Death. Although indeed (to speak properly) an evil thing hath no cause efficient, but rather deficient. Aug. de civit. dei. lib. 12. cap. 7. And if any man will go about over-curiously to search out the efficient cause of Death, it is all one as if a man should labour with his eyes to see darkness; and bend the sense of his ears to hear silence: which (since they be of themselves mere privations) have no essence in nature, though existent in some subject, and known unto us. The sight seeth nothing but bright things, and the ear heareth nothing but a noise of loud things: these things are known to our senses, not by use, but by privation only. Death is a privation of life, only having a name, and no nature or substance; God therefore made it not: for whatsoever he made, had an essence, and a kind of substance; Death therefore being nothing but the absence of life (as hunger the want of meat, thirst of drink, darkness of light, barrenness of fruit, poverty lack of riches, etc.) is nothing but in name, and so no creature of God. The deficient cause therefore of Sin and Death, is the Devil and Man: the Devil by suggesting, Man by obeying, both their actions not urged of God, but voluntary of themselves. Let this therefore be for our instrustion by the way: Whosoever committeth sin is of the Devil; 1 john 3.4. whosoever sinneth is the servant of death: neither yet let us so rage against the devil, as that we altogether exempt ourselves from guilt; but rather knowing the readiness of the devil in assailing, and our own willingness in obeying, we ought both to renounce the devil, and forsake ourselves, and cleave only in this extremity to the Lord. Now how justly Death was derived from Adam to all his heirs, will better appear, by the succeeding inheritance of sin, to all his posterity and race. For God bestowed his gifts and graces upon Adam, upon condition, that he should convey them to his seed, if he himself by obedience would have kept them, but God meant not to give them to his posterity, if he by his rebellion and unthankfulness should rashly lose them, as he did. Adam therefore falling from God, was justly deprived of these his graces and gifts, and as a just punishment inflicted upon his sin, did in equity also deprive his whole posterity of the same. God could (I confess) have preserved Adam's seed from his pollutions: but it made more for his glory, that it might be known what we are by nature, and what by Grace. Furthermore, as in murder, when the hand only striketh, the whole man offendeth; seeing that the Law severeth not the parts from the whole: so Adam's sin extends itself to whole mankind, though all succeeding natures are but part of him. For as a River poisoned in the Wellspring or fountain, so was the nature of man altogether corrupted in our first Parents: corrupt Parents, corrupt Children. He was no private but a public person, and general head of all mankind, and therefore his sin was not proper only to his individual subject, but real and hereditary to all his Sons: the evil and punishment, whereof (by reason of Nature and Law) succeeded by right to all his brood. For as the Law of God was given to Adam and his heirs, even first and last: so was the first breach thereof universal, and all in him did pluck and taste the forbidden fruit, to their endless woe. And as we see many thousand men in a City do make but one Corporation and Society, who all participate in gain and loss of their Liberties and Freedoms: so Adam and all his heirs, though in number they pass the Stars of the Sky and in multitude should surmount the very sands of the Sea, are still but one, Grave illud delictum, quod non solum personam inficit sed & naturam. Bernard. and in forfeiture of their privileges and freedoms must needs remain alike: Great indeed was that sin, which not only infected the person, but nature itself, and the whole stock. And as it is most just with men to disinherit the stained issue of tainted Traitors to King and State: so is it justice with God to be revenged on Adam and all his sinful race, and to deprive him and his seed of all his native virtues which were given to him in trust: Leprous fathers beget leprous children, which are infected by theirs and their own Leprosy. As every man dieth of his own disease, and yet it may be he had the contagion from another, so for Adam's sin, as it was imputed unto us, we die, and yet not for Adam's sin alone, but for our own; for in us there is the very matter of corruption. It is all one as if a man upon easy conditions should gain an high estate to him and his for ever, and yet should wittingly and wilfully forfeit it again to the owner; who would either moan the heir, or blame the giver? Even so, God having made the soul of man good, righteous, and fair, as from himself, yet knitting it to the body, to make the man (which man is Adam's heir) he may justly withdraw his graces from it, as his own, being forfeited and lost by traitorous man. Thus Gods grace most justly failing the soul, it falleth to sin and declineth to nought; which proneness of evil is our natural sickness, which we call Original sin. So that the soul of man is not now created with that strength to persevere in goodness, and resistance of evil, and other excellent graces which it should have had, if Adam had not sinned: and albeit it be pure and unspotted as it proceedeth from God; yet is it no sooner joined to the body, but it is presently polluted▪ even as the purest wine and best quintessence, when it is powered into a filthy pot, poisoned and unsavoury, doth in a moment lose their natural taste and tallage: so doth the sweet soul lose her fragrant smell of grace and goodness, so soon as it is sent into this filthy vessel, the body of sin. Neither is the soul of man subject only to weaknesses and infirmities in resisting of corruptions, but hath many other defects, both of mind and will, being destitute of spiritual life and light, blind by nature, and not so much as inclinable to holy desires and sanctified works, as God (her Creator) by his law requireth. And although in the just judgement of God (as we have already heard) men's souls be now made in such sort, as that of necessity they must be defiled (being joined to these bodies of sin) yet are they not thereby to be excused from the guilt of sin; for though it be of a just necessity, yet is it not of any compulsion that they should sin; as we see by experience, Iron and Stones, and such like grave and heavy substances (though never so softly let down into a brook) do of necessity, yet not by any violence, sink down to the bottom thereof. Bodies deprived of food, and flesh, in time do putrefy of necessity, yet neither the one, nor the other by any compulsion. God of necessity is good, and the Devil is evil, yet can we not say that either goodness in God, or iniquity in the Devil, do proceed of compulsion. So our souls being joined to our bodies are of necessity sinful, yet willingly also and of their own accord. Neither yet is it or can be otherwise now with the best regenerate, and holiest men (renewed in Christ) towards their children, than it was in Adam at the first, touching the propagation of original sin; they can convey no more unto their posterity, but that which by nature they are possessed of; for grace comes from heaven, and our new birth is not of blood, nor of the will of the flesh, john 1.13. nor of the will of man, but of God. If we winnow any Wheat or grain never so perfectly, and purge it never so thoroughly by the fan, from the chaff and dust; yet when it is sown again, it will not bring forth cleansed corn, but with the grain yield husks and hawnes; which also must itself be threshed with the flail, and cleansed with the fan upon the floor: As this cleansed Corn (I say) can give no more but what it had by nature; and look what it had by the art & industry of man, the same means must be used to it again, before it be clean and fit for our use: Even so, the faithful, though they be washed, 1. Cor. 8.11. justified, and sanctified by God's spirit, and the blood of Christ; yet can they give no more to their children then what themselves have had by nature, being the children of wrath: and as for any grace or goodness, Eph. 2.3. it must come from the same Author, and by the same means which their parents had, to work it in them, or else it can never be effected. God doth work in the hearts of men to incline their wills which way he pleaseth, either to good things (according to his mercy,) or to evil (according to their own desert,) and that by his judgement, Aug. de gra. & lib. arbit. cap. 21. sometime manifest, sometime secret, but always just. A workhouse must needs decline and also fall, when the under-proppes are removed: Darkness must needs ensue, when the Sun and light is departed away. Those bright beams of all light and happy life, which were given to our first parents, are removed, and other excellent gifts and graces of God are (in his just judgement) so long withholden from our souls, until by his holy spirit (as the worker) and by his holy word (as the instrument) God in his good time do again enlighten our minds, and purify our hearts by faith, Acts 15.9. 2. Thes. 2.17. and confirm and strengthen us in every good word and work. Sin to mankind will always be a jebusite, a false borderer, yea a rank traitor, rebelling against the spirit, which makes the life of man to be (saith Chrisostome) a debt, as it were own, and due to death: for the devil is the father of sin, and sin is the mother of death: jam. 1.15. Hereupon saith S. james, that Sin being finished, travaileth in childbirth (like a mother) to bring forth Death; Psal. 9.13. and David calleth sin the gate of death, because as a man cometh into a house by the door or gate, so death came into the world by sin. The corruption of our flesh did not make our soul sinful, Lactantius. Pabulum mortis but the sin of our soul did make the flesh corruptible. Whereupon Lactantius calleth sin the relief or food of death: and as a fire goeth out when all the fuel is spent, but burneth as long as it lasteth; so death dieth when sin ceaseth, but where sin aboundeth, there death reigneth. CHAP. V. Of the Nature of Death, what it is, and how manifold, and whence Divines have derived it. DEath thus justly derived from Adam, as the stock, to all and every one of us, his line and race, as to the boughs and branches (the leprosy of his sin cleaving fast to all his seed,) we are further to consider the nature thereof for our better humbling, which cannot more plainly appear, then by the true describing and dividing of the same, by and into his several parts, properties, and effects, as they are laid out unto us, and gathered from the Scriptures. As man therefore in his nature consisteth of two principal parts, a human body, and a divine soul, which united together make but one person; so there is a Death of the body, and a Death of the soul, and a death that is common both to body and soul. Death then in itself is not only a kill of the body, but also a slaying (as it were) of the soul; Mat. 10.28. not only a separation of the soul from the body, but a division and cutting off both of body and soul from God. Hence it appeareth that Death is threefold: first corporal, secondly spiritual, and thirdly a death common both to body and soul; and all these kinds due to all men (without exception) for all have sinned, and are destitute of the grace of God. Rom. 3 23. This corporal Death (which I said to be a separation of the soul from the body) is likewise called the first Death: And spiritual Death (which is a renting of the soul from God, Apoc. 2.11. who is the life thereof) is also called the second Death: Both corporal and spiritual, or the Death that is common both to body and soul (which is an everlasting divorce both of body and soul from the union and fellowship of God) is also called eternal death, which is inchoative in this life (for they that believe not are condemned already) and complete in the life to come, joh. 3.18. when (after the resurrection of the body) both body and soul shall everlastingly be separated from the Lord of life, Acts 3.15. which is also common to all, by reason of sin, yet not prevailing over Gods elect, justified and freed from it by faith in Christ. Death therefore in a word, is nothing else, but a departing from life; the life of the body is the soul, therefore the separation of the soul from the body is Death. And as the soul is the life of the body, so the life of the soul is God; therefore the going and departing of the soul from God (to cleave to sin and Satan) is the death also of the soul. The sinful soul dies not because she turns to nothing, but in that she dies to God, and lives to sin: for how can the substance thereof perish, seeing it is the soul that giveth life; he that receiveth the soul receiveth life, and when the soul departeth, life flieth away: The soul therefore is life, and how can it die, which is opposite so directly to death itself? For as Snow can endure no heat, but presently it melteth, and as the Sun in his brightness can receive no obscurity, but dissipates and dispels all darkness by his clear and crystal beams: and as the coldest and hardest Ice (at the approach of the fire) is turned into water; so the soul (which is the fountain of life, and author of moving) is not capable properly of death, nor can possibly die. Therefore the soul of man being immortal aught to be well ordered, and heeded, lest the Immortality to joy, should turn to Immortality of sorrow. The death of the body is not the death of the soul, but only a severing or parting of the same from the body: As in taking of a Candle out of a Lantern, we may take the light out, and not put out the Candle, and the Lantern is full of darkness, by reason of the light removed, yet the Candle casteth her light more clear and bright: even so, the soul departing from this body of clay, liveth and moveth afterward more freshly and blessedly. The soul than dies not because it is utterly abolished, but because it is, as though it were not, & it ceaseth to be in respect of righteousness, and fellowship with God: for this is the death of all deaths, when the creature hath subsisting and being still in itself, and yet for all that, is deprived of all happy and heavenly society with God. The soul in the body is the life of the flesh; but God (which quickeneth all things) is the life of our souls; so saith Gregory. In Ezech. ohm. 17. As the body dieth when it sendeth out the soul, so doth the soul die when it looseth God. The separation from God is the death of the soul▪ De verbis dom. in Math. serm. 6. even as the departing of the soul is the death of the body; so saith Augustine. Sin begat the last, and the punishment of sin brought forth the first; In quibusdam dict. so saith Bernard. The nature then of death in effect, is the absence or deprivation of that life which God bestowed on man in his creation. It is an execution of God's justice and judgement upon man for sin: God ordained it in justice, but man procured it by his sin, whose stipend it is, even the overthrower of mankind, Rom. 6.23. Heb. 2.14. an enemy to nature, the dissolution of God's work, the power of the devil, the strength of God's wrath, and the very kingdom of hell. The death of the soul is to cease from righteousness, and quite to be sequestered from the life of God. This is called the first death, in respect of time, going (as I said) before the second, which is the complete death indeed: for as the soul (as we have heard) is the life of the body: so God is the life of the soul, and his spirit is (as it were) the soul of our souls: the want of which communion brings nothing else but endless and eternal death. Without God there is no life, therefore Adam and Eva departing from God, departed from their life, and although their souls were not presently separated from their bodies, yet being gone from God their life, they lay as it were buried in their bodies, as dead carcases in the graves, as also their bodies themselves every moment were mortal. Sin (saith Bernard) went before, and Death followed at the heels: which if Man had prevented, death had not entered: He would not be ruled by God, and so was made unable to rule his body. Thus by sin he lost his life, & found out death. As his soul could not be divided from God his life, but by sinning; Bernard de laud novae militiae. Cap. 11. no more could his body be separated from his soul but by dying: and nothing was more agreeable to God's justice then that a spiritual death should beget a corporal, a guilty death that which is penal, and a voluntary death an inevitable and fatal. So soon as man through sin had turned himself from God, so soon and as suddenly was he destitute of his grace, and so soon did the huge host of death cease upon him and besiege him, as hunger, thirst, and nakedness, sickness, sorrow, and all kind of miseries. So soon as ever they had sinned (saith Chrisostome) even so soon did the Lord pronounce sentence of death against them: In Gen. suse tractat hanc rem. and even as those that are condemned of an earthly judge, although for a while perhaps they may be reserved alive in prison, and be reprieved; yet in effect they are but dead men: Even so our first parents, though (through the exceeding great mercy of God) after sentence pronounced, they did long enjoy their lives, yet forthwith (in effect) they were as good as dead; for no day, hour, or moment did afterwards ensue, in which they had assurance of their life. Whereby we may learn that the life of sinners is no life indeed; Eph. 2.12.19. but a death, being estranged from the life of God; and none have life in God, which want belief in Christ, 1. joh. 5.20. for only Christ (who is eternal life through faith) doth quicken us: So that truly to acknowledge Christ, and through faith to possess him, is to be freed from death, joh. 17.3. and to have eternal life. Only in name to profess him is the part of dead men; for as whosoever believeth not remaineth in death, joh. 3.18.36. and hath the wrath of God still staying upon him; john 14.15. 1 john 2.3.4. so none believeth in Christ that loves him not, and none loveth him that keepeth not his commandments. Hereof (saith Saint john to the Angel of Sardis) thou hast a name that thou livest, Revel. 3.1. but thou art dead: so Christ called the Scribes and Pharisees painted sepulchres, whose souls were dead in their bodies for want of faith. Math. 23.27. Hence it was that he said to the young man, Mat. 8.22. let the dead bury their dead; and Paul of the wanton Widow, that being alive, she was but dead. 1. Tim. 5.6. Eph. 5.14. Eph. 2.1. Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light; you hath he quickened that were dead in your trespasses and sins. As the soul infused into the body, quickeneth a massy piece of flesh, which had no motion before: so the soul (to make it a lively and a good soul) must have (as it were) a soul powered into it, that is, the Spirit of God: and if this Spirit be absent, we are but dead from all holy motions, as the body natural is from outward actions by absence of the soul. So that a man may live a life in the flesh, and yet be dead in respect of the life of God. Again, as the body (while it hath a soul) is but a natural body (wasting itself like oil in the Lamp) and cannot choose but in the end to die; yet after this life shall be called a spiritual body, not in substance, but in quality; because in the resurrection it shall be quickened by the spiritual power of Christ: So a man that hath but simply a soul (if he have not the true soul of the soul, which is the Spirit of God, to quicken and revive it) he is but a mere natural man, and must needs be damned. Furthermore, as a body raised up and quickened by the power of God, can never die again: so the soul of a faithful man, being a spiritual soul (having once received the earnest of God's Spirit, and a measurable power of true Sanctification from the holy Ghost) can never die. Now the life of God's Spirit hath three degrees in Gods elect: Regeneration in this life, when we are renewed in our affections, and do feel a true change of mind within us: the second after this life, when the soul shall be separated from the body, which being once (as it were) released from the fetters of the flesh, shall swiftly take her flight to heaven; and then shall the soul live indeed a heavenly life, being altogether freed from the temptations of the Devil, and all allurements of the flesh. But the highest degree of all, of the soul's estate, is, at the general day of resurrection, when the world, with the lusts thereof, shall pass away like a cloud, and be suddenly wrapped up like a scroll: for then both the body and soul of man shall not only enjoy the presence of God, but live also with him for ever in heavenly bliss. So likewise the reprobate in this life, and in the life to come have double miseries coupled to their double deaths. For first, while they live they want God's grace and favour, being strucken with terror in their conscience, Gen. 4.14. (as Cain that runagate and vagabond) not only fearing their lives, but being frighted at their shadows. And they have the Devil, 2 Cor. 4.4. (who is the God of this world) possessing them, 2 Tim. 2.26. and still leading them captives (by the cords and chains of all manner of wickedness) towards hell and damnation; Prou. 5.22. and in the life to come they are not only deprived of the presence of God, but suffer and endure all endless and unspeakable torments with the Devil and his Angels. Gal. 2.20. & 6.14. As God's Children therefore being crucified to the world and the flesh, have the life of God living in them, which will most perfectly appear and show itself at Christ's coming: Col. 3.3.4. so all fleshly and wicked men, who have given themselves to the Flesh, World, and Devil, do presently live the life of hell, which (they carrying about in their bodies) will clearly show itself to their shame and confusion, at the latter day. So that the wicked in this life, do live in death, and conversing in earth, they are the bondslaves of hell. And as Faith in Christ (as I said before) is the life of the soul in Gods elect: so no faith can quicken us, which is not lively in itself, which apprehendeth not Christ aright, Gal. 5.6. which worketh not by love, which flourisheth not with fruits; james 2.26. for Faith without good works is dead. And therefore to the end we may be revived (being dead and buried in our sins) we must first believe in Christ, john 11.25. (which is our life) and if our belief be lively, we must show it forth by our fruits; Reu. 3.1. otherwise we may have a name to live, and yet be dead. Now to understand this point the better, let us observe what it is to be dead in sin. They are said to be dead in their sins, whom Death still holdeth in the cords and bonds thereof; Ephes. 4.15. such as are strangers from the life or God, that have neither sense nor feeling of their sins, nor any motion to godliness, 2 Tim. 2.26. to whom all goodness is unsavoury; whose bodies and souls are holden captive of the Devil, whom they serve as slaves: such as are void of God's Spirit, wedded to their own wicked wills; whom the God of this world hath blinded, 2 Cor. 4.4. that they can neither see nor believe the truth; whose conversion is as hard, as to raise up Sons of Stones unto Abraham. Mat. 3.9. Who is more dead than he that carrieth fire in his bosom, sin in his Conscience, and doth neither feel it nor shake it out, nor tremble at it? for Satan hath gotten quiet possession, and he is careless in assaulting of such, in whom he hath gotten a quiet dwelling. Hence we may learn to loathe ourselves for our sins, which bring us into such thraldom to Death and Devil, which cut us off from God, shut us out of heaven, rob us of salvation, and bring the everlasting wrath of God upon us, which is unmeasurable, infinite, and unportable, never able to be sustained of any, but of Christ our infinite God and Saviour, who in majesty and power is equal with his Father. Thus we have heard the nature of death, common unto all, by the means of sin, without exception. Well therefore is Death derived from a word that signifies to to divide; Greg. lib. 14. moral. not only for that it maketh division where it comes, but that without exception it equally divides to all alike. Some think that it proceeds from bitterness, for that the sweetness of the forbidden fruit proved bitter to Adam and his brood. August. contra Pellag. lib. 1. Ero morsus tuus infern●. And Augustine not unwittily deriveth Mors, à morsu, for that our first parents in biting the Apple, were bitten of death. Whence he also alludeth to that of Osea 15. O death, I will be thy sting, O hell, I will be thy biting. The Grecians also derive it from a word importing to look upwards, because it brings us to God: and they term it, Initiation or Perfection, because in ending this life, it entereth us, or rather perfecteth our life in heaven. And the Latins take the name thereof from mora, which signifieth delay, Mors, à mora. or tarrying for a thing, because it waiteth and expecteth for all men, of all sorts and conditions. And this may suffice for the dedescription of Death, and declaration of the nature thereof. CHAP. VI At Death is due to all mankind by the means of Sin: so all creatures, actions, and experience itself preach and proclaim the same. AS the wages of Sin is Death: so all Adam's sons having sinned, must needs die the death. Rom. 6.23. As in Adam (saith the Apostle) all men die, so in Christ shall all believers be made alive. It is God's Statute enacted in heaven, 1 Cor. 15. that all must die; (even this were enough to cast a cloud over all our fairest delights) but there is more behind; Heb. 9.27. and after that comes the judgement. The persuasion whereof possessing our hearts, should (one would think) more than all penal Laws, deter us from impiety. Ashes (saith one) are wont to keep the fire, the remembrance whereof we bear about in our bodies: But I would to God that the knowledge of these ashes (I mean our frail estate) would keep in our hearts the fire of God's grace, that we might never forget our grave. And as the Law of dying was enacted at the first for sin; so hath it been, and shall be executed upon all men (without repeal) unto the end. Neither saith the Apostle any more than hath been confirmed by a continual course from the first creation, as the registers of the death and burials (recorded in the Scripture) do declare. Adam lived (saith the holy Ghost by Moses) nine hundred and thirty years, Gen. 5.3.4.5. etc. and so he died. Seth lived nine hundred and twelve years, and after died, etc. And is not this a true table, most lively representing our mortality and death? Of some others it is said, that they were gathered to their fathers; Gen. 47.30. & 49.29. & 25.8. of others, to their people, etc. but of none, that he ever escaped. For what man liveth and shall not see death? shall be deliver his soul from the hand of the grave? Psal. 89.48. Therefore josuah calleth Death, The way of all the world. David, Josh. 23.14. The way of all the earth. job, The house of all men living. 1 Kings 2.2. He calleth it also The heap, job 30.23. & 21.32. & 3.19. whereupon the lives of all men shall be powered: where Kings and Counsellors are, great and small, Captains and Soldiers, bond and free. We see how the best and happiest days of man slide swiftly away, after come diseases and doleful age, and last comes cruel Death, the lodge of all estates. All must die without distinction: we came by the womb, and we must go by the grave. Before we come to the sweet running waters of Shilo, which run softly, Esay 8.6. we must pass the rough waters of Iorden, that run most swiftly. Death is the Lady and Empress of all the world: her seizure is without surrender, and from her sentence there is no appeal. It is not the Majesty of the Prince, nor the holiness of the Prophet, nor gravity of the Prelate, that she respecteth. Strength of body, feature or comeliness of face, or other parts, learning, riches, or any such secular regard, can plead against Death, or privilege any person against the grave: be thy days never so few, or thy years never so full, be they many, or be they few, all is one: Days, and years, and time, are no plea against the grave, but a fitter pray for Death. The Decree is out, All must die. Balthasar's emblem is written upon every man's wall, Heb. 9.27. God hath numbered thy days, he hath laid thee in the balance, thou art found too light; Dan. 5.25. though not thy Kingdom (which thou hast not) yet thy life (which thou possessest) is divided, and given to death. All Princes, and the basest Peasants; yea, all persons whatsoever, may say with job; Corruption, job 17.13.14. thou art my father, Rottenness, thou art my mother, Worms and Vermin ye are my sisters, ye are my brethren. All men may truly say, Grave thou art my bed, Sheet thou art my shrine, Earth thou art my cover, Grass thou art my carpet. Numb. 2.31. Iosh 6.9. Numb. 10.25. Oh Death therefore demand thy due, and thou gathering host Dan, come last, and sweep all clean away. Death is not partial, but dealeth uprightly with all, making the state and condition of all men alike; that none can repine; Gen. 4.8. for as well died righteous Abel, whose sacrifice God accepted, as envious Cain, whose service he rejected; as well Abraham (the father of the faithful,) as Abimelech the infidel; as well Isaac as Ishmael; as well jacob (whom God loved) as Esau whom God hated; as well chaste joseph, as incestuous Ammon; as well meek Moses, as railing Rabsheka; as well David (a man after Gods own heart) as Saul, from whom God took his spirit; as well tenderhearted josiah, as hardhearted Pharaoh; as well Solomon the wise, as Nabal the fool; as well poor Lazarus, as the rich Glutton; as well john the beloved Disciple, as judas the Traitor; as well Simon Peter, as Simon the Sorcerer: merciless Death doth exercise her cruelty upon all alike. Notable is that saying of Agesilaus to divers Captains counseling him to walk to the hill Olympus, where he should see such store of wealthy Merchants, uttering a world of riches, An excellent saying of Agesilaus. and precious jewels. If I could (saith he) buy and sell, or exchange there, sorrow for mirth, sickness for health, death for life, I would then go thither, and spend all that I have; but I see that the buyers and sellers (yea and the very things themselves) are condemned to die and to perish: Wherefore neither the sight of any thing there can better my estate, or help me at the hour of death, when I must creep into my grave. For although honour, wealth and riches bear here a great sway amongst men, yet can they nothing at all prevail against the grave, and Death itself. Men by wisdom have found out how the hardest stones may be broken and softened, how wild beasts may be tamed, etc. but nothing could be invented, whereby Death might be avoided. God's hand (saith one) may a man escape, but for Deaths dart no man can shun it. Against bodily enemies there may Fortresses be made, Castles and Bulwarks builded; but to Death and his forces all men lie open, as unfenced Cities. In other dangers, power, money, flight, counsel, and policy, may serve our turn; but as for Death, it can neither be banished with power, bought with money, nor escaped with flying away, nor prevented with counsel, nor turned back with policy. All (I say) without redress, must hasten unto Death's home. He therefore that thinketh it strange to die, forgetteth himself and his own nature, complaineth of the God of heaven, that suffered him to be borne a man, and not an Angel. Death is the common roadway of all the world, there is no bypaths any nearer, or nearer way; no, not for Kings and Emperors themselves. What worlds of men are gone before us? yea, how many thousands out of one field? How many Crowns and Sceptres lie piled up at the gates of Death? Men are here as in a voyage, the which we must one day finish: yesterday we came into this vale of tears, and to morrow (if our Maker will) we shall go out. One goes before, another follows: one man rots in the grave, and makes it empty, that he which is yet alive, may have place therein. Or if we should continue here long, yet can we not escape; for that all mortal men are enclosed in Death's Park. Whether we go softly, or run swiftly, whether we die willingly, or end our days grudgingly (when the appointed time is come) we must yield ourselves to the Law of Death. Do we fly? Death yet follows us, and catcheth us behind; in retiring back, she approacheth near us; turning from her, she surpriseth us suddenly, and ceaseth not like a greedy Bear, and hungry Lion, until she hath broken our bones, and torn our flesh in sunder. Death equally drags away all men which have been, are, or shall be: We are distinguished by times, but made equal in the Issue. Some are sent before, others come after; but all go the same way without exception. In all these revolutions of human things, there is nothing certain but Death, and yet every one complaineth of that which never yet failed any. We die hourly, and as we grow our life decreaseth: for what is the beginning of Youth, but the death of Infancy? the entrance of Manhood but the end of Youth? and what is the beginning of to morrow but the death of to day? We are no sooner entered into the earth, but we are constrained to return to the earth again, as it were from one sepulchre to another; even from the womb to a beginning to live and die together: so as the most part of the time Death gives us no warning, but by the blow itself. Many think they never die, but when they yield up the last gasp of Death, but if we mark it, we die every day and moment: for our very living (as I said) is a continual dying; we no sooner set a step into life, but we enter a step into death. Of our life all the time past is dead, the present lives and dies at once, and the future likewise shall perish. The time past is no more, the future is not yet, the present only is and no more. This whole life (I say) is but a death. It is like a candle lighted in our bodies; in one the wind maketh it melt away, in another blows it clean out, ere half it be burned; in others it endureth unto the end: but look how much soever it shineth, so much it burneth; her shining is her burning, her light a vanishing smoke, her last fire her last wyke, and her last drop of moisture: So is it in the life of man; his life and death are all one. But how should man be ignorant of his death, unto whom all creatures and actions preach his mortality? We see it by experience, that all earthly things have their end: our years are limited, God hath measured out our months; job 14.1. the days of our lives are dated, how long we have to live: so that the first lesson that we have to learn, is to think of our end. We see that the longest day passeth, and the night succeed; how Summer followeth Winter, and Winter Summer: the Sun hath both his rising and his setting, his shining and his shading: the Spring covers and clothes the ground with fruits; Summer ripeneth them▪ Harvest gathers them, and Winter spends them. Thus one thing follows another, and both one and another pass swiftly to their end. The generation of one thing is the destruction of another; and the death of one thing is the life of another. First is our generation, than our conception, after comes our birth in wonderful weakness. The cradle at the first is our castle; when we are crept out of that, we come to a little strength, yet long is the time ere we come to our ripeness. And here, behold, we never continue in one state; for as our strength increased at the first, so by little and little it diminisheth at the last: as Youth succeed childhood, and age youth, so childhood, youth, and age have all their end. We see by observation that the freshest and sweetest flower soon fadeth: our garments wax old, be they never so gay: our buildings become ruinous, be they never so stately: and as our life is upholden by the death of God's creatures; so death shall be the end as well of us as of them. The Sun towards his setting, and the Moon towards her waning have dimmer beams and light. And this is the universal sentence of the world, and God's decree (which needs must stand) that all things flourishing shall fade, all things of force and might shall be feebled, all great things lessened, and so by little and little (being weakened) shall at the last dissolve into the first substance and matter whereof it came; as the clouds in the sky, into dews and showers, Ice and Snow into water; all earthly things that are of the earth shall turn to earth again, and they that are of the waters shall turn into the sea: Gen. 3.19. So shall Adam (being dust) to dust again return with all his brood. The law of Nature (established amongst all nations and people of the world) is this, that all men come into the world with condition to retire out of it again. He is no great man (saith one) that thinketh it a great matter for Trees and stones to fall, and for mortal men to die. I knew (saith Anaxagoras, having intelligence of the death of his son) that he was mortal and subject to die: For as it is impossible for any man to die that lived not before; so none can possibly live that shall not die hereafter. Our life is as a garment that wears of itself, and by itself; for we wear out our life in living; the more we live, the less we have to live, and still approach nearer death: whatsoever we are clothed with, is a mortal and perishing merchandise: our garments wear upon our backs, and we in our garments; they are eaten with moths, and we with time. So in our meats (as in a looking-glass) we may learn our own mortality: for let us put our hand into the dish, and what do we take, but the food of a dead thing, which is either the flesh of beasts, or of birds, or of fishes, with which food we so long fill our bodies, until they themselves be meat for worms? All this we see by experience, we feel it and we taste it daily: we see death (as it were) before our eyes: we feel it betwixt our teeth, and yet can we not cast our account, that we must die. There is no action without pause, no war without truce; the weary workman hath his day of rest; Music hath her stops, the Scriven or his points: we do not always eat and drink, we do not always walk nor sleep; yea we do not always breath (although we cannot live without breathing) but concerning our life, there is no truce, no pause, no rest, no delay, but hourly, yea every moment, in all places, and actions, we hasten to our end. Whether we eat or drink, or sleep, or wake, or go, or stand still, the course of our life runs out as the hourglass, and never rests till it hath finished his course. They which come hereafter shall march upon our graves, as we do now upon the sepulchres of our fathers; they shall remain in our houses, as we do now in theirs that were before us; they shall possess our goods, our lands, our gold and silver, our jewels and treasuries, as we at this day enjoy theirs whom we have succeeded. But I will hasten to an end (though the experience be endless which confirmeth this point.) One ruefully thus exclaimeth of Death: How quickly and suddenly stealest thou upon us? how secret are thy paths and ways? how doubtful is thy hour? how universal is thy kingdom? The mighty cannot escape thy hands, the wise cannot hide themselves from thee, and the strong are weakened before thy face: Thou accountest no man rich, for that no man is able to pay the ransom for his life: Thou goest every where, thou searchest every where, and thou art every where. Thou witherest the herbs, thou wastest the winds, thou corruptest the air, thou driest the waters, thou changest the ages, thou alterest the water, and suppest up the sea. All things do decrease and diminish, but thou still remainest and reignest in the world. Thou art the hammer that always striketh, the sword that never blunteth, the snare that always catcheth: Thou art the prison whereinto every man entereth, thou art the sea wherein every one drowneth, thou art the pain that every one suffereth. O cruel Death thou snatchest us away in our ripest age, thou many times interruptest our best affairs, thou robbest us in one hour of all the gains we ever got. Thou cuttest off succession of kindreds, and families; thou bereavest kingdoms of their natural heirs; thou fillest the world with widows, and orphans; thou breakest off the studies of the learnedst Clerks; thou overthrowest the finest wits, and best conceits, in the ripest age: thou, joinest the end with the beginning, without giving place to the middle; thou art such a means as God never created, Aug tract. 13. in Iohannen●. but thy coming was by the devils envy and malice. Now that we may profit by this experience of our mortal estate, and not forget ourselves, so grossly upon every occasion, as we do; it is necessary to have this holy Meditation still fixed in our minds, that since we live, move, and have our being of God, that therefore our lives are not our own, but lent us for a time: we must remember that we are borne to die, and must live to die, for the forgetfulness of Death, and hope of long life makes us so secure and careless, as that we desire no other heaven but earth. Esay 28.15. Many make a covenant with Death, and clap hands with the grave, hoping thereby to escape, or for a time to solace themselves in the forgetfulness of their latter end, and so bathe themselves in their fleshly pleasures, and wallow (like fatted Swine in the filthy sty) of all uncleanness, still following things apparent to their eyes, and never regarding the time to come, till death prevent them on a sudden, and summon them to appear before their judge: So it cometh to pass that as they lived wickedly, job 8.14. they die most fearfully; their hope is as the wind, and their confidence like the cobweb: Death is a terror and a torment both to their soul and body: and this is the reason they have not learned to die; Death is strange unto them, he seems an ugly monster, they dare not once behold him. True it is that Death in it own nature (as partly we have heard) is most terrible to behold, that the horror thereof amazeth all our senses; yet he that is armed with faith, is well assured that it is sent for his profit, to be as his hackney to carry and convey him from earth to heaven, from pain to pleasure, from misery, vexation, grief, and woe, to endless mirth, melody, and joys unspeakable with God for ever. And seeing the sentence of death is gone forth against us, and that our souls remain in our bodies attending the day of execution; let us detest to hear of our former wicked life, (as prisoners condemned to die) and humble ourselves in prayer unto God, reproving the vanities of this wicked world, and advertising our friends and familiars to do the like, etc. CHAP. VII. Of the miserable life, and wretched state of man, by the means of Sin and Death. INfinite are the miseries of mortal men: their sin brought in a sea of evils; and just is jobs complaint, job 14.1. that man borne of a woman is full of wretchedness: from the day of his birth, till the day of his death, a whole army of evils besiege him. Tormented he is in his soul, and afflicted in his body: Esay 1.9. in every part (from the crown of the head to the sole of the foot) he is full of infirmities, sores, and maladies, no place is free: The first day of the life of man is a beginning of conflicts: Our ingress and egress, and whole progress of life, is set about with several signs of sorrow. The tender babe new borne, and not yet able to speak (saith Augustine) doth by his tears prophesy and foretell the manifold sorrows that are incident to this miserable life of man. We enter this life with tears, August. hom. 10. we pass it in toil, and end it in sorrow and torment. Great and little, rich and poor, not one in the whole world that can plead immunity from this condition. Life and misery (saith one) are as two twins which were borne together, and must die together. From the womb to our winding-sheet our life is a warfare upon earth; no age, no condition of life, no day, no night but brings his enemy with him, as well against the man of an hundred years old, as against the babe new borne. How full of ignorance is the time of our infancy? how light and wanton are we, growing to be striplings? how rash and headlong in the time of our youth? how heavy and unwieldy when we come to old age? What is an infant but a bruit beast in the shape of a man? and what is a young youth, but (as it were) a wild untamed Asse-colt unbridled? and what is an aged, heavy, and crooked old man, but even a sack and farthel stuffed with griefs and diseases? He is forsaken of the world, his kinsfolk, friends, and acquaintance; his own members and senses fail him; yea, he forsaketh (as it were) himself, in that the very use of reason forsaketh him. He is accompanied with painful aches, griefs, and diseases: his company and conversation is cumbersome in the Family where he dwelleth. This is the mark (for sooth) at which every one shooteth, upon which the eyes of all are fixed. This is the happy estate, so greatly desired; this I say, is the end of the greedy ambition of long life. Take thy Counters into thy hands, see what reckoning thou canst make of life: what is passed frighteth thee with remembrance of it, because so much of thy light is spent, what is present burdeneth thee with the weight of it, because in sweat and sorrow thou dost waste and spend thy time; what is to come troubleth thee with the uncertainty of it, lest the grave do swallow thee before thou see it: what booteth it thee so unseasonably to ripen thy cares for the tars of this life? To conclude, childhood is but a foolish simplicity, Youth a vain heat, Manhood a painful carefulness, and old age a noisome languishing. Our plays are but tears, our pleasures fevers of the mind, riches, are but racks and torments, honours heavy vanities, our rest unresty; and so passing from age to age, we pass from evil to worse, from the lesser to the greater. Thus one wave of trouble and affliction driveth upon another, until we be arrived at the haven of Death. Here, life is dying, and death living; whiles it increaseth, it decayeth: all this present life is but a wishing of the future, & a bewailing of the past, a loathing of that we have, and a longing for that we have not tasted, a vain memory of the state past, and a doubtful expectation of the state to come. Nothing in this life is certain, nothing assured but the certainty and uncertainty of Death. If any man be long a dying, and paying Death's debt. Nature (like a rigorous creditor, that will be paid at the just day) sueth out an execution against her debtor, Plato in dialogo contra mortem. taking from one his sight, from another his hearing, and both from some; and he that tarrieth longest in the world, she foundreth, maimeth, and utterly disableth in his limbs. Is not this a goodly place, where tears and cares make their residence? where pale sickness, and sad old age have taken up their habitation? and where of necessity we must pass our days with such companions? Do we not see how many discommodities we undergo, and how ill this body of ours befitteth us? Senec. Epist. 121. One while we complain of our bellies, another time of our breasts, and then of our throats; sometimes our sinews, and then our feet, torment us: Now we have too much blood, anon too little. Thus are we haled and harried hither and thither; for so it ordinarily falleth out with him that dwelleth in another man's house: here tears sooner fail us, then just cause of complaint: with tears and cries we entered, Seneca de brevitate vite. and with the same we must pass over and end our days. What other thing is the body of mortal man, but a corrupt and tainted vessel, which infecteth the soul, and soureth incontinently whatsoever precious, or wholesome liquor is powered into it? It is a filthy dunghill, covered with snow, fair without, and foul within: What channel is so filthy? what sink avoideth out such loathsome gear, as doth man's body, by sundry means & ways? The trees, herbs, and many beasts do yield forth pleasant smells, and wholesome savours, only Man doth yield most loathsome stuff; so that he seems to be no other thing then a fountain of filthiness. Isidoras'. One fell a weeping that he was here a feeding upon corruptible meat, being created to live in the company of Angels, to feed on heavenly food. What glass is so brittle and subject to knocks and breaking as is this body of ours? Sometimes the very air and heat of the Sun is able to bereave us of life: It shall not need to draw the sword, or to use any weapon to take it away, for the very air and look of an infected man is able to do it. Consider the strength of this Castle, (wherein the treasure of our life is kept) seeing the beholding of it a far off is able to batter the walls thereof to the ground. Neither is it to be wondered that Man is so frail and brittle of himself, considering the mould whereof he is made, being dust: but rather we may admire, that being of such frail metal and making (as he is) yet can endure so long. Why is a Clock so often disordered, and out of frame? the reason is, because it hath so many wheels and points of curious work, that though it be made of Iron, yet every little thing is able to distemper it; but how much more nice is the artificial composition of our body, and how much more frail is the matter of our flesh, then is the metal of a Clock? Why then should we wonder if some one point or other (among so many pieces) have some impediment, by means of which defect this clock of our life is stopped & course ended? for what firmness can be in the matter of flesh? or what strength consisteth in such a weak subject? Now considering we live in such a frail estate (as we do) our time is ever near (saith Augustine) because we are mortal; Aug. de verbis Dom ser. 1. nearer because we live among so many dangers. If we were of a glassy matter, our fear were the less, for being kept from knocks, there were hope of continuance; but keep we ourselves as charily as we can, we shall away. Do we overcome enemies without? diseases within will also surprise us? Can we avoid the stroke of weapons, the dart of Death we cannot shun. Mortal man is like a snowball in the Sun, his life is soon dissolved: He is like an apple hanging on a tree, corrupted inwardly by worms, though outwardly beautiful to the eye. Man is the bondslave of Death, as a guest in his dwelling, as a wayfaring man in his Inn, for a night, but quickly gone and forgotten: Wheresoever he dwelleth, or whatsoever he doth, Death continually waiteth for him, as a sergeant at his gates. Oh miserable life how many deceivest thou? which when thou art known and learned, art nothing; when thou art exalted, art but as smoke? bitter to the wise, sweet to the foolish: who so seeketh thee, knoweth thee not; who so knoweth thee, flieth from thee. It is reported that the Chameleon changeth himself in one hour into many and divers colours; and the Sea called Euripus, for the often changing is accounted famous: the Moon hath likewise for every day a several form and shape: But what Proteus was ever changed into so many forms as man altereth every hour? sometime he is sick, sometime sound; sometime angry, sometime pleased, sometime in hope, anon in despair; he willeth, and he willeth not, etc. yea, many times he knows not himself what he would have. He altereth and changeth every hour; he tosseth and tumbleth, he rageth, and is as restless as the troubled sea. If he be poor, he liveth in travel; if rich, he is proud and licentions, etc. The Sea changeth not but when the winds turn contrary unto it; but man's life, whatsoever the weather and seasons are, either calm or windy, is continually troubled with alterations and storms. No man is contented with his own estate, but desireth to exchange it with another. The King feeleth the weight of the Crown, and desireth to be a subject for his safety: the Subject, not content to be ruled, would be a King, etc. Thus men vex themselves, and like unto sick men, do nothing else but toss and tumble upon their beds, thinking to find the better ease and rest, and yet are deceived, seeing the cause of disquietness is within themselves, which is their grief and disease. Great and heavy is the yoke of the Sons of men, from the day of their birth, till the day of their death, the mother of all. Therefore Bernard was not afraid to say, Bernard. that he thought this life little better than the life of hell, were it not for the hope to attain and come to the Kingdom of heaven. We live here as in an Ocean Sea of troubles, wherein we can see no firm land one wave falling upon another ere the former have wrought all his malice and spite. mischiefs strive for places, as if they feared to lose their rooms, if they hasted not. So many good things as we have, so many evil threaten their loss and deprivation: besides many real and positive evils that afflict us. Our life is lent us, as a ship, to transport us to the haven of rest. From the Cradle to the Grave, we live as it were upon the stormy Sea, never long quiet and at rest, but troubled and tossed with the troublesome waves of this world, which is a sea of hurtful bitterness; it hath many waves of tribulations and tempests of temptations. Men are here floating like fishes, following and swallowing many hurtful baits, to their bane and destruction, nay, devouring one another, as the greater fishes do the small. It is a Sea swelling with pride, bluish with envy, deep and profound in covetousness, no Plummet being able to sound the bottom of it; casting out all that cometh in the way, through excessive miscarriage; having a merciless man to swallow up all it can get with insatiable oppression; very dangerous to sail in, by reason of the pernicious rocks of Desperation and Presumption; lofty through the reciprocal waves of men's passions, ebbing and flowing in inconstancy; terrible salt through sin, very brinish are the waters thereof, not to be brooked of God's Children. As in the sea are all sorts of fishes, and that great Leviathan that hath his pastime therein: Aug. Tom. 2. in Psal. 39 so there be in this world men of all natures and affections. We can name no creatures, of inclination never so cruel, filthy, and abominable, but here will be a copesmate of like quality and condition amongst the crowd and company of men. This transitory world is a dungeon of ill savours, where virtue is poisoned with the puddle-water of vice; where rancour and despite chiefly reign, and all goodness is overwhelmed with malice; where Heresy is an handmaid to sugared Hypocrisy; where smooth hatred, hidden ambition, smiling envy, and wicked tyranny, shroud themselves. Our life is encountered with capital enemies, Pain, Care, and Sorrow: Paine bids the body battle, Care continueth the skirmish, and Sorrow giveth the victory. This life is but a borrowed dream of pleasure, a vision of joy, a pageant of transitory delights. What should I speak of the shortness and swiftness of the same? job 9.25. It is like a Post (saith job) swiftly galloping away: yet sometime he that rideth so fast, resteth and breatheth: but our days pass away still without ceasing, till we come to our graves. Our days pass away as the Bark of hasty messengers. A ship is not made to rest, but continually to sail thorough the tempestuous sea, and to set forward to the long desired haven: So are we not created to rest, but to labour, (as the bird is made to fly) until by Death we be brought home to our happy Port of rest. As the ship passeth thorough the Sea, not leaving so much as any track in the waves; so our life goes away swiftly, and scarce leaves any sign thereof. A ship is subject to many dangers; for it may be sunk by the least leak, it may be overwhelmed with the waves, it may be shivered against the rocks, it may perish by tempests, it may be spoiled by Pirates: so is our life subject to many perils, and may be taken from us by a thousand dangers. Our days fly away like an arrow, and we are kept under as a fog chased by the Sun beams, and beaten down by the heat thereof. When the Sun is at the highest, the shadows are the shortest; but when it begins to decline and set, than the shadows well-near change every moment, until they slip away with the darkness that ensues: job 9.26. So the days of all men pass away as a shadow at night, which appears the longest when it is nearest to an end. Our days go as an Eagle to her prey: and what are men but the prey of Death, Esay 40.6. which soareth after us with an open mouth to devour us? We are as flowers and grass; and why do we not think (when we walk in the fields) that Death in the hand of God, is like unto a Sith in the hand of a labourer, attending to cut us down every hour? We gather flowers in our garden, and they fade presently, and though we leave them there, they whither before the evening: and do we think to flourish always, and to have our Spring-time continual in this world? Our days slide away like the wind, and fail without hope; our body's ebb and turn back like the course of waters; all the time which thou seest, flies away with the time itself. Nothing remains of all that we see. jeronimus. Even I, while I am now writing (that all things are changed) am changed myself: See therefore our folly that we should so dearly love a thing that so quickly leaves us, Seneca epist. 57 for every moment of this life is the death of the other. There is nothing in us that will not by and by be dead: only our sins live; yea, revive and grow young again in despite of Nature. Our Spring is fading, our Lamp is wasting, and the tide of our life is drawing by degrees to a very low ebb. Whatsoever we do, our wheel whirls about apace; and we must learn to know that every one of us hath a poor soul to save. And not to forget the cares of this life: How do they swarm about us, like the Flies of Egypt? Of all the plagues this was most loathsome: Exod. 8.21.24. for they never suffered men to rest, but the more they were beaten off, the more they came upon them: so of all miseries and vexations of mortal men, this is one of the greatest, to be tormented with the cares of this life, which (as Flies) by no device can be expelled. They rush upon them in the morning as soon as they awake, they accompany them in the day, they follow them in the night, they forsake them not to bed, they let them from their sleep, they afflict them in their rest, they trouble them in their dreams; and they are like to those fierce and merciless tyrants (threatened to the wicked) which shall give them no rest, neither by day, nor night: jer. 16.15.16. For I have taken away my peace from this kind of people (saith the Lord) I have taken away my mercy and compassion from them. The very bruit beasts are fed and provided for without their care; but man is constrained to sweat day and night, and with sorrow to torment himself, by sea and land, to get a poor living. Our days consume away like the Spider's web, who laboureth night and day in spinning, wasting even her bowels, and consuming herself, to bring her web to an end: and what is her work, but to make a fine and tender net to catch poor Flies? So miserable man doth toil and travel (like a hireling) both his body and mind, to catch the butterflies of this world, even needless toys and trifles, froth and vanities; and many times in the end doth come the blustering wind of Death, that carrieth away both web and workman in a moment. As our life is full of care, so it is fraught and set with many snares: Psal. 11.6. God (saith David) shall rain snares upon sinners; teaching us how infinite snares are set in this world, being as plentiful as the drops of rain. For every thing almost is a deadly snare unto a carnal man: Every sight that he seeth, every word that he heareth, every thought that he thinketh: his youth, his age, his friends, his foes, his honour, his disgrace, his riches, his poverty, his solitariness, his society, his prosperity, his adversity, his meat, his drink, his apparel that he weareth; all are snares to draw him to destruction that is not watchful in the Lord. Now to avoid these snares, that we be not caught, there is no better refuge then that of the Birds, who by the benefit of their wings mount up into the air, to fly aloft; Pro. 1.17. for the net is laid in vain before the eyes of such as have wings and can fly. The Spies of jericho, Psal. 121.1. though many snares were laid for them, yet they escaped them all, for that they walked by hills, and hid them in mountains. Josh. 2.22. If we lift up our eyes to the hills (with David) whence all our aid and assistance cometh, to avoid the dangers of this life: Psal. 124.7. then likewise may we say with him; Our soul is delivered, as a bird, from the snare of the Fowler: If we can truly say, Phil. 3.20. with S. Paul, Our conversation is in heaven, then shall we little fear all these deceits and dangers upon earth: for as the Fowler hath no hope to catch the birds, except he can allure them to his pitch, and to come down to his lure: so hath the Devil no way to entangle us, Mat. 4.6. but to say (as he did to Christ) Throw thyself down; come to the baits which I have laid, eat and devour them, tie thy affections to earthly things, etc. But King David was past them all, Psal. 73.25. when he said to God; Whom have I in heaven, but thee? and there is none in earth which I desire before thee, Phil. 3.8. etc. And so was Paul when he accounted all things dung; 2 Cor. 10.3. for though he lived in the flesh, yet he walked not after the flesh. I have a whole army of traitors within me (saith Augustine) who under colour of friendship are mine enemies: Lib. Med. cap. 4. and yet behold, with them have I lived from my youth up, them have I pleased, them have I believed, as the friends whom I loved, as the Masters whom I obeyed, the Lords whom I served, the Counsellors whom I trusted, etc. That the Adamant draweth Iron unto it, is a secret in Nature: but for the World and Flesh to draw us, is a matter as natural as for the water of a river to run down the channel, and as for a Coach to run down a hill: for being naturally given to the corruptions of the flesh, we need no soliciting; the only sight of the thing we love is sufficient to hale us forward. As the wanton harlot allures her lovers, the bait upon the hook the fishes, the call of the Fowler the foolish Birds; so is this World and Flesh with their baits and allurements. They are like a violent stream that carries away the highest and tallest trees not sufficiently rooted: yea, the best men are rightly resembled to those that live among Colliers and Millers, who hardly can shun defiling and deforming of coal and meal. The Devil setteth before our eyes enticing pleasures, that by the sight of them he may supplant our chastity, he tempteth our ears with the sweetness of Music▪ that he may weaken our Christian strength; he moveth our tongues by bitter words, and by injurious deeds provoketh our hands to fight and slay; he offereth unrighteous gain to induce us to fraud, Cipr. tract. 10. de Zel●. and pernicious profits to kindle covetousness in our souls; he promiseth temporal honours whereby to defeat us of celestial joys; he showeth falsehood that he may seduce us from the truth; he practiseth cunning in time of peace, and violence in persecution. In this wicked world who can live peaceably among so many enemies of peace, where the mother is against the daughter, and the daughter against the mother; yea, manifold are our foes in our own families; yea, in our own selves and souls: Reason against the Will, and Will against the Reason; yea, (which is more) every man is two men, the Flesh against the Spirit, and the Spirit against the Flesh; the Law of the members against the Law of the mind? And this conflict is not for a time, but so long as we continue in this body of sin. Perfect peace here we cannot possibly have, seeing the Flesh which ever rebelleth, is in this world, as one that is planted in his own Country: Cast down this enemy may be, cast out he cannot be, until this mortal hath put on immortality: 1 Cor. 15.53. yet we must endeavour that though it be inhabitant, yet that it be not regnant. The Flesh is strong, yet Grace is stronger in Gods Children, to subdue the rigour thereof: the Flesh is as the elder, Gen. 25.23. Rom. 9.12. Grace as the younger; but in this God's Children have a promise also that the elder shall obey the younger. We may not think ourselves safest, when we seem to be freest from the buffetings of Satan: for, bearing in our bodies a divided Kingdom, Rom. 7. between the Flesh and the Spirit (represented unto us in the wrestling of Rebeccaes twins in her womb) if we have peace with God we shall have war with the Dragon; and having forsaken Egypt, Gen. 25.22. Reu. 12.47. yet in the way to our heavenly Canaan, we shall have a spiritual Pharaoh, with his Captains, like grasshoppers, Exod. 14.9.10. to feed upon us: yea, the liberty which we have in Christ, the corruption of our heart will labour to invert to voluptuousness; the sweetness which we taste in his word, the vanity of our minds will endeavour to overcast with drowsiness; the Faith which we ground on his promises, the subtlety of the Serpent will seek to undermine with doubtfulness; the conscience we make to offend, the lusts of our flesh will contend for to cover with hypocrisy; the detestation we have of sin, the concupiscence of our eyes will strive to overreach with profaneness; and the interest we have to heaven, the pride of our lives will persuade us to change for trifles. Being freed from outward war, civil and intestine ariseth up against us: our Affections against Reason and Will Earth troubleth Heaven, and the World in ourselves (although we greatly shun it, do what we can) will have a pavilion and tent in our hearts. Yea, those oftentimes (who with tragical and vehement words seem most to detest it) are yet made so blind with the glory thereof, that the very shadow of ambition affecteth them. Many (I dare boldly say) seem to defy the World, which meet and welcome the same with the kindest embracings. This masking World (in her strange disguised vizor) not seldom flourisheth among such as seem most to ahhorre her. For (alas) we are resident in the World, and the World in us, so that we cannot be free from the World, except we depart from ourselves; and what is this departure but death? Some in flying the contagion of others are corrupted of themselves, and in withdrawing from the society of men, yet deny not the old man possessing them. In the great deluge of this life God's Children are tossed with raging storms on every side, where no good footing or high place can be found for the Dove of Christ to rest herself: Gen. 8.9. Here is no sure peace, nor secure quietness; but wars on every side, and in all places contention and deadly foes. The tempestuous sea torments us, we are grieved at the heart, and desirous to vomit and to be discharged thereof; we remove out of one ship to another; from a greater to a less: we promise unto ourselves rest in vain, they being always the same winds that blow, the same waves that swell, the same humours that are stirred, to all there is no other port, no other means of tranquillity, but only death. See the foolishness of the world, and the infirmity of our flesh. joh. 16.20.22. When God saith trouble shall come; they say, we would have ease: when God saith, be merry and rejoice in trouble, we lament and mourn, as though we were castaways. But this flesh (which is never merry with virtue, nor sorry with vice, which never laugheth with grace, nor weary with sin) holdeth fast with the world, and giveth God the slip. Thus we may see our wretched estate in the flesh, still crossing God and the salvation of our souls. All our affections and wills, (with the whole force of Nature) helpeth forward our destruction, fightings without, and terrors within, World▪ Flesh, and Devil, 2. Cor. 7.5. join together with Death, for our damnation. CHAP. VIII. Of the power, strength, and sting of Death, by means of the Law, whose nature is here unfolded. THe original of Death we have heard, as also what it is, who be subject to it, with the fearful estate wherein they stand. Now let us further observe, that as the Devil, and man together brought in Death by sin: so it now being entered is become the very kingdom of the Devil, wherein he reigneth. By Death he triumphed over man, whom he seduced, holding him fast in his own fetters, and shackles of sin, which himself first found out, and so leadeth him as his slave, and ruleth over him as his head: for God did renounce man (although he created him) and cast him off by means of sin, whom first he had made like unto himself. In that men die, it proves they had sinned; and sin proves there is a law, which law being broken, bringeth Death: Rom. 6.23. for the wages of sin is Death. Now to convince sinful man the better of this his cursed estate, God renewed his law (first engrafted in his nature, Exod. 31.18. but blotted out by his fall) in Tables of Stone, to show the hardness of his heart, that so as in a glass he might see his fearful fall. jam. 1.23. For (amidst the heaps of all other sins) pride so possessed his heart, that although he was nothing else but sin, yet still he deemed himself as innocent and righteous: He was so blinded in his corruption, that he knew not sin in his colours, until the law descried it. And this is the common error of all his lineage, that without the publishing of the law, we had not known our sin. Rom. 7.7. I knew not sin (saith Paul) but by the Law: I had not known lust, except the law had said thou shalt not lust: but sin took occasion by the Law, Rom. 3.20. and wrought in me all manner of lust: so sin by the Law grew out of measure sinful. Such is the corruption of man's nature that it most eagerly desireth things, that are most straightly denied, which if they had not been mentioned, should not so much as have been dreamt of. For though the flame of concupiscence be restrained by the dam and wall of God's law; yet is it not dried up in our mortal nature. When the law was given to man in whom there is no grace, Rom. 7.8. sin abounded three ways: first, seeing the law of God given unto him as an help, sin laboureth to turn it to his hurt, whom it securely before possessing, less assaulted: secondly, Man naturally desireth liberty and freedom, and flieth servitude and bondage; by nature man's mind is cross and peevish, and is swayed to contraries. Stolen waters are the sweetest, Pro. 9.17. & hid bread is pleasant: So that by the prohibitions of the law (charity in man being decayed) the desire of evil increased; which once increased, made the things forbidden by the law more sweet and pleasant: Thirdly, for that the inhibition of evil things puts them more in remembrance of the things forbidden, which very remembrance to nature corrupted, is a provoker and stirrer up of filthy lust and desire. Again, in that sin abounded, when the law entered, it is to be understood by an accidental consequent: for God sent not his law in cruelty and rigour, but upon good advise and sound judgement. Sometime man seemeth to be whole and is sick, and because he feeleth not the sickness, he seeketh not for the Physician; but the disease increasing with the grief, the Physician is sought, by whose means the sick and sore body may be cured: So the law was given to such as were infirm and sick in sin, that so they may seek to the Physician jesus Christ to be healed. Again, it entered, the better to discover sin, which without the light thereof would have lurked in secret. And as the beams in the Sun are not evil, though they descry and lay open things deformed or filthy, which the wicked desire, and as the knowledge of Physic is not to be condemned, which acquainteth us with poison and venomous things, that are in themselves dangerous, and abused by some to their own destruction: So the law is not evil in itself, Rom. 7.12. 1. Tim. 1.8. though it be abused as an occasion of evil to corrupt and wicked men. Without the law sin is dead, not as though there was no sin in the world before the publishing of the law; Rom. 7.8. for even the Gentiles themselves which had not the law written, showed the effect of the law in their hearts (the conscience also bearing witness, and their thoughts accusing one another, or excusing▪) and therefore being convinced in their souls of sin without the Law written, Rom. 2.15. are a law unto themselves; and sinning without law, shall perish without the law written, by the law of nature, that was grafted in their hearts. This is confirmed by many Moral virtues, which they naturally followed, and by many vices which they naturally hated. This knowledge of the light of Nature (though unperfect) yet is sufficient to confound them; albeit sin (indeed) was then hidden in respect (which is the meaning of the Apostle) and their best knowledge of the Law overshadowed, and well-nigh blotted out, that sin could not appear in his nature. But when the Law was renewed, sin that seemed to be dead, revived and showed itself: All the spots did then appear, which before were darkened, by the ignorance of God's Law, which Man gained by his fall. The Law then convinced us of sin, and revealed our nakedness, which our fig leaves had hidden; Gen. 3.7. it opened the inward man with all his concupiscence; it showed us our shame and confusion, our uglesome shape, most monstrous to behold, how we were transformed from the image of God, to the similitude of the Devil: It put us in remembrance of our divine nature which we had lost; it showed us hell, and the wrath of God, nothing but condemnation appeared by it: It let us understand how far we were led from God; how all things within us and without us, were corrupted and out of course: It painted our God in his nature, according to his most pure holiness and justice; how he requireth all our hearts, all our souls, all our minds, all our strength, that is to say, the whole man and every part of him in his service. Deut. 6.5. Mat. 22.37.39. The least sin could not so shroud itself, but the law, discover it, not condemning only all our outward acts, Exod. 20.17. Rom. 7.7. but giving sentence against all our wicked thoughts; yea, all our idle motions without consent. And therefore since all flesh created of God is corrupted, so that all the imaginations of man's heart are only evil continually, Gen. 6.5. since all men by the law are convinced of sin, all included under sin, and subject unto the same guilt of condemnation; Gal. 3.16. since by the Law cometh the knowledge of sin, which leaveth every man without excuse; since it was added because of transgression, and that our sins might more appear and abound, therefore it is called to the unregenerate man, Act. 15.10. an importable yoke, the occasion of sin, the law of sin and of wrath, Rom. 7.8. the administration of condemnation, the oldness of the letter, Rom. 8.2. & 4 15 which cannot give life, but pronounce all our works accursed. The law is a hammer, 2. Cor. 3.7.9. not only to bruise the conscience, but to break it into powder, which if it be not done, we shall never have the spirit of adoption to seize upon us; The law commandeth, but giveth no power to obey; Rom. 7.6. Rom. 8.15. It is but a dead letter, 2. Cor. 3.6. Rom. 7.6. and hath but a doleful and dreadful sound, until the spirit come and arm us with power to perform what the law requireth. And now behold the strength and sting of Death. How did Death enter? by sin. How did sin appear, and what is the strength of the same? even the law of God, which giveth sentence of condemation against all flesh, and leaveth not one justified in God's sight: And yet notwithstanding all this, the law of God is holy, just, and good, Deut. 11.26.27.28. opening unto us his very will, which is goodness itself, setting a blessing before our eyes, as well as a curse. It was not contrary to our nature before it was corrupted, but agreeable to the image of man, in which he was first created; it showeth the very perfect pattern of true obedience, what is agreeable to God and his nature, how much he hateth sin, and delighteth in goodness; it offereth both life and death, life to the obayers; death to the breakers: Therefore let us all glorify God in this behalf, let every man's mouth be stopped from accusing God or his law; let us confess against ourselves our manifold sins, and say unto him: Shame and confusion appertaineth unto us: Dan. 9.7. Death and condemnation are our due: Thy heavy anger, wrath and hell be our deserts, and thou (O blessed God) art just, righteous, good and gracious in all thy doings for ever. Let us thus (I say) give sentence against ourselves, that God may be justified and praised, even before the most wickedest men when he is judged. Well then let us bear in mind, that God is not rigorous in punishing sinful man with everlasting Death, by reason of his innumerable sins convinced by his Law, and that Gods infinite justice thus broken and disobeyed, could not otherwise be answered of man, but by the infinite sustaining of eternal Death. And now I pray you mark the whole power of Satan, and kingdom of the Devil: first he fighteth and warreth with temptations (which are as darts to wound our souls to Death) which if we resist not, being so tempted, but yield to sin, then comes the Law against us with his force, and by virtue of the Law Death entereth and triumpheth; for the sting of Death is sin, and the strength of sin is the Law: for it showeth us hell, 1. Cor. 15.56. (which is the palace of Death) and leaveth us in perdition. See (I say) what Prince Death hath, and what strong soldiers to keep his kingdom, to wit, the Devil himself, sin, law, wrath of God, and all to uphold it. Wherefore it is no marvel if the remembrance of Death be bitter unto many, and that they abhor and hate it: I say, it is no wonder, if all their joints do quake and tremble, yea, and shake a sunder; since the horror thereof made the son of God to pray against it, Luk. 2.40.44. to sweat drops of blood for the agony of it, and to cry out to his father (as a man forlorn) why hast thou forsaken me? Mat. 27.46. Neither was this so strange a wonder to see the son of God so amazed at Death; for it set both Devil, law, sin, hell, grave, and wrath of God against him: All these were armed to overthrow him, and any or the least of these without this our Captain Christ, will quite destroy us. CHAP. IX. Of everlasting Death in particular, and of the horror thereof. GReat and heavy was the tribute that the eternal God (as a most just judge) imposed upon man for sin. The Death of the body is fearful in our eyes, when we consider with ourselves, how strangely the condition thereof is altered, when the body that a fleshly man makes so much of, his belly which he esteemeth for his God, his mouth for whose delight the sea and land sufficed not, his flesh that was wont to be clothed with costly garments of silk and gold, curiously wrought, shall now suddenly be haled into a filthy hole and pit, where it shall be trod upon, yea, and eaten with worms; where in stead of gorgeous apparel, he must now only enjoy his winding sheet, and instead of his perfumes and masks, filthy favours and rottenness and in am of his variety of delicate dishes, and serving men to attend him, to have a company and infinite number of crawling vermin, to feed upon him: What man I say now living and enjoying sense and reason, but will marvel to think of the base condition that so noble a creature comes unto? who in his life time had no fellow nor equal? Is it not a wonder that so excellent a mirror of nature should come to such a dishonourable, base, and loathsome estate? The everlasting judge knew well enough what penance he enjoined sinful man, when he said, thou art dust, and to dust thou shalt return: but what is this death and disgrace of the body, to the death and deformity of body and soul in hell? it is but as the biting of a flea to the stinging of a Scorpion; a shadow to the substance. If diseases (which do but make the way to death) be so dreadful, what must the end and perfection of diseases be? since as the diseases are the malidies of the body, so Death itself the malady of disease? for there are that fear not so much to die, as to be dead. If the pang be bitter, yet it is but short, but the comfortless state of the dead, strikes some far deeper, that could well be resolved otherwise for the act of their passage. The very not being is sufficiently abhorred of nature: if Death had no more to make it fearful, but those that have lived under such shining beams of light, to show them the dark dungeon of hell (after their strait passage through the gates of Death) and such as have learned that Death is not only horrible for their not being here, but for their abode and being infinitely and eternally miserable in the world to come, not so much for the dissolution of life, as the beginning of torment: such I say, cannot but extremely fear to die, and hellishly tremble to be dead indeed. But if it be such pains to die, what shall be the torture and torment to be ever dying, and never dead? And if the straining of one joint can so afflict us (as experience teacheth) what shall the racking of the whole body and tormenting of the soul be, whose animation alone maketh the body feel and complain of smart? And if our momentany sufferings seem long, how long shall that be which is eternal? If so extreme sorrows be incident indifferently to God's dearest children upon earth, to drive them sometimes within the sight of despair, what shall those be that are reserved only for those that hate the Lord and are hated of him? There is nothing great that hath not an end (as it is in the proverb) but to be tormented in most horrible pains in all the parts of body and soul without remorse, that shall never have end, nor ease, nor mitigation, nor declination, nor change, nor alteration, nor hope of end in the sufferer or tormentor, this evil is beyond all the thoughts of man: this is the dying life, and living Death, full of endless horror and torment, where the damned are not before Death, or after Death, but always in Death, & therefore never living, nor ever dead, but always dying, and it shall be never be worse to the wicked in Death, then when their Death itself shall be without Death. And it is great justice in God that they never want the pain of hell, who all their life time had all their pleasure set on sin: Who if they could, fain would have lived for ever, but never left their sin: for he that forsaketh not his sin in this life, seemeth always for sins sake to live ever. From this Death therefore there is no return; it groweth by continuance, and by continuing groweth: from hell there is no redemption; It is a gulf devouring all things that come into it, never restoring any thing again; It is the pit of perdition, and house of despair; It is the second Death far exceeding the first beyond all conceits of man; for what life have the damned where there is nothing but immortality of torments and evil? where there is nothing but the fellowship of Devils and the damned? where there is fire unquenchable, to which ours is but Ice? Continual burning there is the least: yet this is not all, for though the evils be most great and continual, yet here hope bringeth some ease (as a little Star in the night,) but in hell with those greatest torments, and horror of evils, is the greatest despair, without hope of any ease or recovery. This horror is most horrible, far exceeding all worldly sorrow and fear; better it were never to have been, than not to be delivered from that dying life, which is indeed an immortal death. In this life all the pains which fall upon man are but particular, and not universal, as we see one man pained in his eyes, another in his back, another in his teeth, another in his belly, etc. which particular pains notwithstanding sometime are so extreme, as that life is not able to resist them, and a man would not endure them so long for the gaining of many worlds. But suppose now a man were tormented in all the parts of his body together, and at once, in his head, eyes, tongue, teeth, throat, stomach, belly, back, heart, sides, thighs, and in all his joints beside, without ease or intermission; what thing could be more miserable than this? what sight more lamentable? yet consider further what difference there is between abiding these pains for a week, or for ever, and all eternity; in suffering of them upon a soft bed, or upon a burning gridiron and boiling furnace; amongst a man's friends comforting him, or amongst the Furies of hell tormenting him. Now therefore if a man would endure a great deal of labour, rather than abide the one in this life, how careful and diligent should we be to hate our sins, and serve the Lord while we live, rather than to incur the other tortures and torments in the life to come? The wicked shall be tormented for ever; so long as God is God, so long shall they burn in hell, neither shall the tormenter nor the tormented dye, but both live for ever and together eternally. Oh (saith a godly Father) if a sinner damned in hell▪ did know that he had to suffer those torments there, no more thousands of years then there be sands of the sea, and piles of grass on the ground, or no more thousand millions of ages, than there be creatures in heaven and in earth; he would greatly rejoice thereof, and comfort himself with this poor cogitation, that once yet his torments would have an end: but now (saith he) this word (Never) breaks his heart when he thinketh on it, and that after a hundred thousand millions of worlds there suffered, he hath as far to his end as he had at the entrance: for no water can quench this fire, no time can end these torments. Death in itself to the unregenerate man is the very gate of hell, and wicket-dore of damnation: for whomsoever it findeth unrenued by God's Spirit (lying still in the filth of sin) it sendeth them strait to God's judgement seat for speedy vengeance: such therefore cannot choose but loath and abhor it, being the messenger of God's wrath, the wages for their sin, and the fearful forerunner of their eternal damnation to ensue. For shall it hale them forward to hell (like an executioner) and they not dislike it? Shall it arrest them, as a Sergeant, to appear before their judge, and they not regard it? Fearful no doubt are their fits and furies before their end, and grievous and unspeakable are their pangs before they come to the full possession of their endless pains. And what a sorrowful day will death be to such, when justice shall set such a fine upon their heads, that will for ever decay their former wealthy estate in the world, and leave them in a desperate case? It is no marvel therefore that wicked reprobates do so shake and tremble at the remembrance of death: for there is cause of more fear than they can fear. For the power of God's wrath (which now in death the wicked and ungodly men presently expect to feel) cannot be feared as it ought; For who knoweth the power of thy wrath? Psal. 90.11. There is no fear, no suspicion, no thought, which may sufficiently express the terror of it. Horrendum est, Hebr. 10.31. it is a horrible thing, (so saith the Author to the Hebrews) but how fearful no creature can tell, but they that feel it, and lie under it in the flames of hell as Dives did. Luke 16.23. Ask no question (saith one) concerning them that perish, concerning the death of the ungodly: seek not, neither inquire, there is no comfort to be given unto it. CHAP. X. The fearful condition of the reprobate and all wicked men, without Christ. WHen the wicked and ungodly men shall ponder with themselves (upon the knowledge of the former points) how sinful they are, and how by means of their unrepentant hearts, they are holden in the cords of their sin, and as malefactors apprehended and found guilty, are ready to be haled to death's prison, there to lie until their arraignment and appointed time of judgement speedily to be executed upon them. They cannot choose (having the sentence of condemnation written in their consciences) but tremble and quake at the remembrance thereof. If the hand-writing against Balthasar once read upon the wall, caused his very heart to shake, Dan. 5.6. and his knees knock together (when he heard that God had numbered his days, and weighed him in the Balance,) how fearfully shall the ungodly be affected with the continual expectation of the wrath and vengeance of God, assuredly decreed, suddenly and in a moment, to fall upon them? And albeit they strive to put away the evil day from their thoughts and cogitations; yet have they many fits and fevers of fear, even in the midst of their delights. When Pharaoh the proud Tyrant, Exod. 12.30.31. had hardened his heart, and boasted exceedingly against the people of God; yet he no sooner saw the death of the first borne, but he feared and trembled as the leaves in the Wilderness. There is indeed a way (as Solomon saith) that a man thinketh strait and pleasant, Prou. 14.12. when yet the issues thereof lead to death: but what pleasure is that, and what delight? Surely in that laughter the heart is sorrowful, Verse 15. and that mirth doth end in heaviness. True it is that such men strengthen themselves, and strive to vanquish fear, sometimes with one pleasure, and sometimes with another; but if they would violently cast it out (as the Cannon doth her shot) yet would it evermore return again, and vex their heart. And though they would never so fain have their conscience seared (as with a glowing Iron) to make them senseless; yet sometimes it awakeneth them as out of a sleep, and then they see most fearful sights of horror and torment: and when they feel it least, their state is no better than that of the stalled Ox, Prou. 7.22. not knowing (being so fat) that then he is the fittest for the slaughter. All their life is a miserable bondage in fear and terror of their just condemnation to ensue. They have the spirit of slavery and fear (being the children of the handmaid Hagar) borne in the bondage of her womb, Gal. 4.24.25. they dwell in the Desert of Ambia, and are in mount Sinai, where is the burning of fire, and blackness, and darkness, and tempest, Exod. 19.16. & 20.19. Heb. 12.18. etc. and sound of Trumpet, at which they tremble, for they are without Christ, and therefore must needs be in the horror and fear of death all their days. And though through the custom of sin they come to a slumbering spirit, and are cast into a numbness of conscience, brawned through a senseless blockishness, as men hewed out of hard Oaks, or graven out of Marble, having flinty hearts and adamant souls, altogether destitute of true feeling of their sins and fear of God; yet when the Lord shall let loose the cord of their consciences, and shall set their sins before their face, some of them depart this life like brutish Swine, and others of them surcharged with sin, do end their days like barking dogs. Esay 66.24. 1 Tim. 4.2. Esay 57.20. Heb. 10.27. The sting of an ill conscience is called a worm that never dieth, a searing with an hot iron, a sea that always rageth, a violent fire to devour the adversary. An evil conscience is a heavy burden, it will make the wicked grieve at the loss of that he never loved, for virtue hath this triumph over vice, that they which hate her most shall be grieved at her absence. Tully, de natura deorum. If a man languish in sickness, (so his heart be whole) his sickness doth not so much grieve him: if he be reproached (so he be precious in the sight of God and his Angels) what loss hath he? but if his soul be disquieted, who dareth meet with the wrath of the Lord of hosts? Who can put to silence the voice of desperation? Who can make agreement with Hell and Devils? In all other afflictions a man may have some comfort against sin, but this is ever accompanied with the accusation of sin; then a man suspecteth all his ways, feareth all his sins, he knows not what sin to begin with: And where all other evils pursue men but to death, an ill conscience not cured, endeth not in death, but becometh eternal. It is the profession of sin (although fair spoken at the entrance) to be a perpetual makebate betwixt God and man; yea, betwixt a man and himself: and this enmity (though it do not continually show itself (for that the conscience is not clamorous, but somewhile is silent, otherwhiles with still murmurings bewrayeth her mislikes) yet it doth evermore work secret unquietness to the heart. The guilty man may have a seeming truce, a true peace he cannot have. The galled spirit doth after the manner of sick Patients, seek refreshing in variety, and after many tossed and tumbled sides, complains of remediless & unabated torment. Such a one may change his bedchamber, and remove his place, but not his pains; his furies ever attend him, are ever within him, and as parts of himself. And what avails it to seek outward relief when thou hast thy executioner within thee? If thou couldst shift from thyself, thou mightest have hope of ease, for thou shalt never want frettings so long as thou hast thyself; yea, what if thou wouldst run from thyself, thy soul may fly from thy body, thy conscience, will not fly from thy soul, nor sin from thy conscience, the conscience leaves not where the Fiends begin, but both join together in torture. Some are of so hard and obdurate foreheads, that in their resolution they can laugh their sin out of countenance; they have so long and able gorges, that in their conceit they can swallow and digest any manner of sin without complaint. But believest thou that such a man's heart laughs with his face? Will not he dare to be an hypocrite, that durst be a villain? These Glow-worms (when a night of sorrow comes) make a lightsome and fiery show of joy, when if thou urge them, thou findest nothing but a cold and crude moisture. Such as count it no shame to sin, yet count it a shame to be checked with remorse, especially to be espied of others. Repentance to them seems base mindedness, unworthy of him that professeth wisdom and valour. Such a man yet can grieve when none sees it, but himself can laugh when others see that himself feels not; but assure thyself, that that man's heart bleedeth when his countenance smileth; he wears out many waking hours, when thou thinkest he resteth. As his thoughts afford him no sleep, so his very sleep affords him no rest, but while his senses are tied up, his sin is loose ugliest shape, and frighteth him with hellish dreams. The fire of the conscience may lie for a time smothered with a pile of green wood, that it cannot be discerned, whose moisture when it hath once mastered, sendeth out so much the greater flame, by how much it had the greater resistance. Hope not to stop the mouth of the conscience from exclaiming, whiles thy sin continues: that endeavour is both vain and hurtful, which is as one should stop the nostril, in hope to stay the issue, when the blood hindered of the former course, breaketh out of the mouth, or finds a way down into the stomach, far more dangerous. The conscience cannot be pacified when sin is within to vex it, no more than an angry swelling can cease throbbing, whiles the thorn of corrupt matter lies rotting underneath. Time that remedies all other evils of the mind increaseth this, which like to bodily diseases proves worse with continuance, and groweth upon us with our age. Thus we see that the wicked are in hell living yet upon the earth: but what is this to their hell hereafter? All their sufferings here are but as their summons to their everlasting tortures after death: all their troubles in this life, but a taste of their endless torments in the life to come. These be but the beginnings of their miseries, jer. 25.15.16. Esay 51.17. Psal. 75.8. the dregs of God's wrath they shall drink hereafter. All their anguish here is but as the porch of hell; after comes the main sea of all their sorrows: for though they have in this life wallowed in their delights, which sometimes through a hardness of heart hath delayed their sorrows, yet than they must be turned off, as Prince's Mules are wont to be at their journeys end, their treasure taken from them, and their galled backs left unto them. For as we see those Princely Mules go day by day laden with treasure, and covered with fair clothes, but yet at night bereaved of coin and cover, are turned out into a sorry stable, much wearied, bruised, and galled: so shall this glutted sort with galled consciences (bereaved of worldly helps) be thrust to hell. Man, Bern. in serm. de primordijs. (saith Bernard) though thou hast lost all shame, if thou feel no sorrow, (as carnal men do not) yet lose not fear also, which is found in very beasts. We use to load an Ass, and to weary him out with labour, yet he careth not for it, because he is an Ass, but if thou wouldst thrust him into the fire, or fling him into a ditch, he would avoid it as much as he could, for that he loveth his life, and feareth death. Fear thou then, and be not more senseless than a beast: fear Death, fear judgement, fear the endless pain of Hell. Is it not a grievous thing for a man beloved, and of credit in the world, and making merry with his friends and companions, to be suddenly apprehended by a Sergeant or officer, for a traitor, thief, or murderer, and presently without bail or mainprize to be taken from his companions, to be carried to the jail, and from thence to the place of execution? More grievous and fearful is it for a wicked man, that lives in the pleasures of his sin, to be taken away by death, which is the Lords Sergeant to apprehend and bring him to the prison of hell. As his entrance into the world was evil, Bernard. and his continuance in the world worse; so his taking away by Death, is the worst of all. Balaams' wish is used by many, Let me die the death of the righteous, Numb. 23.10. yet they will not live a righteous life: but few of these obtain their desire. Such are taken from the practice of sin to the punishment of sin, from ease to torments, from men to Devils, from death to hell. At the hour of death Satan will bring all the sins of a wicked man, done in his former life, like a squadron of enemies, all ready set in battle-array, to assault him. No Serpent's sting doth so prick and vex a man, as the dreadful remembrance of his wicked life past shall do at his latter end. Therefore they fear Death as much as the malefactor the Gaoler, that leads him with gives unto prison till the day of execution. They are like the Gibeonites, Josh. 9.27. content with any condition to enjoy their lives, to be bondmen and slaves, hewers of wood, and drawers of water. They are pulled from the earth with as great violence as joab from the horns of the altar, 1 Kings 2.28. whither he fled for a refuge to save his life. What will the wicked do in the extremity of God's judgement? whither will they turn them? whose help will they crave? when all things shall cause them to fear, and proclaim open vengeance against them? Anselm. Above them shall be their judge offended with their sins; beneath, hell gaping to devour them; on their right hand shall be their sins, accusing them, on the left hand the Devils as tormentors ready to receive them; within them their conscience grieving: without them infinite damned souls wailing, weeping, and gnashing their teeth; Good Lord▪ what will wretched sinners do, environed with all these miseries? how will their hearts sustain these anguishes? what way will they take? to go back is impossible, to go forward is intolerable. What then shall they do, but as Christ foretold, desperately seek for Death and shall not find it, cry to the Mountains to cover them, who yet shall not stir to hide them? they shall stand forlorn, as miserable caitiffs to their dreadful and deadly doom; Mat. 25.41. Go ye cursed into everlasting fire prepared for the Devil and his Angels. For in that man offendeth the Lord and creator of all things, he offendeth also all the creatures together in him; whither therefore may he go? for as much as he hath made all things become enemies unto him? There is nothing now left to take his part; even so much as his own conscience within him barketh out against him; yea, it is the duty also of the faithful to rejoice in the damnation of the wicked, as well as to be glad for the salvation of Gods elect, and howsoever to, magnify the righteousness of God. The Ravens must have Hogs garbages; Partridges must be set upon the board before Lords and great men. A Murderer must be laid upon a Hurdle. And it is as meet for judas to sit in Hell, 2. Tim. 2.20. as for Saint Peter to sit in Heaven. And vessels of dishonour are as necessary for the glory of God's house, as precious vessels of gold for the honour of his service. Yet this is the height of their horror, when the wicked had rather be tormented in hell, Esay 2.19. Hose. 10.8. Luk. 23.3. Revel. 6.16. & 9.6. then to see the face of Christ their fearful judge, wishing the very Mountains to hide them, and the Hills and Rocks to cover them from the glory of his presence. Hitherto what Death is in itself: Now it followeth to show what it is through Christ to the faithful. The end of the first Book. THE SECOND BOOK. What DEATH is in Christ. CHAP. I. Christ alone, and none other, can and doth redeem us from death and damnation. WHat our fearful estate is without Christ we have heard before, being holden in the shadow of death by the chains of our sins, the weight and burden whereof is the law of God laid upon us; Hell is our prison, and Death is our Jailor to hold us. See how fast we are locked from God and his Saints in the dungeon of Death, by the means of sin, which is a sword to the heart, a serpent in the bosom, poison in the stomach, a thief in the house. It woundeth Nature, stingeth the conscience, killeth charity, and depriveth us of God's favour, which is the worst of all. Now in this distress, Christ came to visit us in his due time, even God and man (a right redeemer for us) he took our cause upon him, and wrestled with the Devil that held us by our sins in Death. Heb. 2.14.16; 17. etc. This mighty Saviour took flesh and blood to take our part, none could be our Mediator but he alone, none amongst the Angels (for they are no men) not any amongst the Saints, for they were all sinners; neither any amongst the other creatures, for they were all corruptible: so that we can neither give gold nor silver for the redemption of our souls, neither can we trust in the merits of Angels and Saints, who all want virtue for this work; but only in Christ the Son of God and man, a meet redeemer for us, who is our Priest alone, Heb. 7.24.25.26.27. abiding for ever, because he liveth for ever; neither can his Priesthood be translated to another: and as the sacrifice is his own, so he is Priest alone, to offer it to his Father; which he did once for all upon the Cross for all believers. All promise and hope of life is in Christ alone, who hath alone the word of life, joh. 6.68.35. who is alone the bread of life, the water of life, the author of life, yea, life itself: he that believeth in him hath everlasting life, joh. 5. and he that dwelleth not in him shall never see life, but abideth still in death. Take hold of Christ, and take hold of life; if thou reach out thy hand to any other thing, thou catchest for the wind; joh. 6.53.54. Look not for life but where it dwelleth, in the flesh of Christ alone there it resteth. Death hath reigned in all the world beside, and led every creature into bondage. Esa. 63.16. If thou lookest to the heavens, there is but clouds and darkness, if to the earth there is but sorrow and sadness. If thou callest to Abraham, he knoweth thee not; if thou cry to Angels, they cannot comfort thee: if thou look into thy works, they are unclean; if thou trust in thy prayers, the Lord hath no pleasure in them; call for the help of all creatures, they are subject to vanity, there is no life nor rest, Apoc. 7.10.11.12. but in Christ alone. The elders and Angels, the beasts and all creatures, they give this honour unto Christ alone. Salvation is to him that sitteth upon the throne, and of the Lamb, and they all shout together and say, Amen. He that would not wander and go astray, should know both whither and which way to go. Now both of those we have in Christ alone, very God, and very man: for in that he is God, and consequently life, to him we must go; and in that he is man, by him we must come unto God, and be united with him, that we may obtain everlasting life, and be freed from death. If he be the life, Aug. de ciu. dei lib. 11. cap. 12. joh. 14.6. then is he the place to whom we must go; if he be the way, by him we must travel to attain eternal life: and if he be the truth (that is) the accomplishment of the law and Prophets, concerning both the shadows and substance of God's promises, than also is he the only means of our redemption. God was so gracious and merciful unto mankind that he bestowed not only his goods, but himself to redeem us, and that not so much for his own sake, as for man's behoof. That man might be borne of God, God was first borne of man.. Who can hate man, whose nature and likeness he beholdeth in the humanity of God? Doubtless who so loveth not man, hateth God, 2 joh. 3.14. and so abideth in death. God became man for man's sake, that he might be a redeemer, as he was before a creator, that men not only might be ransomed through his riches, but also love him the more for his goodness. God appeared in the similitude of sinful flesh, that each sense of man might be made blessed in him, and as well the eye of the heart renewed in his divinity, as the eye of the body in his humanity; that whether it go in, or out, man's nature which he hath created, might in it find comfort and refreshing. No man or any creature else is able to satisfy God for sin, and so save from death. An infinite justice is offended, an infinite punishment is deserved by every sin, and every man's sins are as near to infinity as number can make them. Where then shall we find an infinite value, but in him who is only and altogether infinite in himself? the dignity of whose person being infinite, gave such worth to his satisfaction, that what he suffered in short time might satisfy beyond all times. Christ did all, and suffered all; he did it for us, we in him; he emptied himself of his glory, Phil. 2.7. 2 Cor. 8.9. that he might put on our shame and misery, not ceasing to be God (which he was) he became man, which before he was not; Man to be a perfect mediator betwixt God and man, which were both in one person: God that he might satisfy; Man that he might suffer: 1. Tim. 2.5. that since man had sinned, and God was offended; he which was both God and man might satisfy God for man: None therefore (but he) can bear our sins, and none but he can pay the wages of our sins, which is the sustaining of everlasting Death. None but he can plead our cause, Math. 3.15. & 5.27.18. which only hath fulfilled all righteousness for us. None can purchase our salvation but he only that hath paid the price of our redemption. He alone hath trod the winepress of God's wrath, and there was none to help him. The cup of bitter affliction whereof he tasted, Esay. 63.3. the drops of blood (which in his agony distilled from his face) for no entreaty with his father could pass from him to any other. Luk. 22.41.42.44. None but he saveth us, and he is but one, and will be alone in all his courses, without mixture, Act. 4.12. without medley. First, last, and midst, and all filling all, yet fined from all, in the glorious work of our redemption. john 3.13. No man can ascend, but by him that did descend, and that is Christ: the ladder which jacob saw at Peniel, Gen. 28.12. Exod. 13.21. 1 Cor. 10.1. the Cloud by day, and the Pillar by night, which guideth thee Israel of God in the desert of this world, the King's highway to heaven and happy rest. There is no Paradise without this tree of life; no perfume without this balm so sweet; Gen. 2.9. 1 Pet. 2.6. Esay 20.16. Rom. 9.33. 1 Pet. 1.19. no building sure without this cornerstone; no sacrifice to please without this unspotted Lamb. I say there is no God without Christ in this wicked world. As the light of the day is conveyed unto us by the Sun in the firmament: so is the brightness of heaven by that Son of righteousness: A Planet in the midst of Planets, to lighten all above, and all below, whom blessed Angels desire to behold, and godly men are earnest to adore. Christ is sufficient of himself only, and so perfect is his glory that all height must be abased before him; he created alone, and he will redeem alone; he made alone and he will save alone: nothing else in earth, nothing in heaven, nor in the heaven of heavens: no virtue, no power, no strength, no name, Acts 4.12. no means of salvation, but by this our Saviour jesus Christ, and him alone; win him and enjoy all good things: lose him and though thou shouldest get the whole world thy gain is but damnation. jonah 2.7. Mat. 12.40. Daniel 6.16. Christ is our true jonah that was allotted to die, to deliver his companions from Death and Devil. He is our true Daniel, cast between the jaws of these devouring beast (even the Devil and Death) and yet was not consumed: he was sunk and swallowed down into the bottom of the sea of our sins, and yet was not drowned, but enjoyed still the breath of life. Many despair of salvation, because of their own unworthiness, as though there were no hope of God's mercy, unless we bring our gifts and pawns in our hands; but this indeed were to discredit the Lords mercy, and bring in credit our own merits, and rather bind the Lord to us, then us to him. But if our sins be great, our redemption is greater, though our merits be beggarly, God's mercy is a rich mercy. If our case were not desperate and we past hope of recovery, our redemption should not be so precious and plentiful: But when Heaven and Earth, Sun and Moon, and Stars go against us; then to ransom us and make a perfect restitution, is to draw something out of nothing; Even as in sickness to have either little danger, or being in great danger to have present deliverance by means, is nothing in respect: but in extreme peril when Physic can do nothing, and nothing maketh for us but the grave: then to be rescued from the pit, and to recover our life from Death itself (which Christ only could and did) is redemption indeed. Our righteousness consisteth in Christ alone, who therefore is called our righteousness, as jeremy saith. jerem. 23.6. 1 Cor. 1.30. He (saith Paul) is our righteousness and sanctification and redemption, by his obedience many were made righteous; he hath paid our debts, Rom. 5.19. Esay 35.4. Col. 1.20. by him alone we are reconciled unto God: he hath obtained remission for our sins by his death; he hath pacified the wrath of God his father; he hath washed us in his blood, which cleanseth us from all sin. 2 Cor. 5.19. 1 Tim. 2.5.6. Esay 53.5. All things (saith Christ) are given to me, of God. If we then will have all that is necessary for our happiness, as God's favour, righteousness, life, pardon of our sins, sanctification of the spirit, 1 joh. 1.7. Mat. 11.17. redemption, etc. We must address ourselves to jesus Christ alone, whom the Father hath chosen to be the Lord-treasurer of heaven, john 6.27. and steward of all his graces. As in the cold winter we can be no sooner from the fire but we are cold, nor out of the light but we are in darkness; so we are no sooner gone from Christ who is our true righteousness, light and life; but strait way we are in sin and death, for as much as he is the life that quickeneth us; the Sun that gives us light, the fire that warmeth, comforteth and refresheth all his members. As the Moon hath her light from the Sun, so the Church hath her light, life, and righteousness from Christ her head: Christ is the sheep that hath borne the wool and fleece to make us garments of righteousness to cover our sin and wickedness. He as a glorious King hath adorned the Queen his spouse. He hath prepared for her all rich and sumptuous robes, Psal. 45.13.14. Ezech. 16.10. he hath washed her from her blood and pollutions throughout. And as there is nothing more unclean, than the Church when she is naked in herself: so there is nothing more beautiful than when she is decked with the jewels and ornaments of her husband Christ: because (as Augustine saith) he is a sponge which wipeth and cleanseth us from all our filthiness, Augustine. which he taketh in exchange for his beauty and righteousness. Christ is said to keep the key of life and Death, the one to make fast and shut to the gates of Hell, Revel. 1.18. which always stood open to swallow us up, and the other to unlock the kingdom of heaven, which always was shut and barred against us: By means whereof at the time of his death, the vail rend asunder, Math. 27.51. that kept the entrance into the most holy place. What is more filthy than a man conceived and borne in sin? and what is more clean and beautiful than our Saviour Christ conceived by the holy Ghost? Cant. 5.10. My well-beloved is white and ruddy, the choicest of ten thousand. This sweet and loving Lord, that was so fair and clean, was content to bear the blemishes of our sins, and filthiness of our souls, to make us beautiful in God's sight. It was a work of great patience and humility (saith Cyprian) that so high and excellent a Majesty would vouchsafe to come down from heaven to earth, Cyprianus. and all to clothe himself with this our house of clay and dirt, and that he would so hide the glory of his immortality, to become mortal for sinful man: that being himself innocent and faultless, yet should be so punished for us that are guilty, that he that came to pardon sins, would be content to be washed with the water of sinners: that he that feedeth all creatures, should fast himself, and be hungry, that he might fill sinners with his grace, and satisfy hungry souls with his righteousness, etc. How was he spoiled of his earthly garments, that appareleth the Saints with the royal robes of immortality and glory? How was he proffered most bitter gall, that offereth to us the heavenly Manna and food of our souls? Math. 27.34. How did his enemies give him vinegar to drink, that reacheth out unto us the wine and Nectar of life and salvation? He that was just and innocent, or rather justice and innocency itself, was judged and executed among thieves and murderers: Luke 23.33. the everlasting Truth was accused of falsehood, the righteous judge of the world was condemned himself, and that Word of God (the very fountain of eternal life) received the sentence and doom of death with silence, etc. john 1.4. innocency was tied with bands, Virtue apprehended, Wisdom flouted, Honour contemned, Glory defaced, the wellspring of all virtue troubled. Christ (as the true Isaac and son of promise) bore the wood upon his own shoulder to the place of sacrifice; Gen. 22.6. this carriage was divided between two, the son carried the wood and the body that should be sacrificed, and the father carried the fire and the knife wherewith the sacrifice should be accomplished. It was the fire of Love which God bore to mankind, and the sharp knife of divine justice, that put the Son of God to death. These two virtues in God our heavenly Father contended together: Love requested him to pardon mankind, and his justice required that sinners might be punished. Wherefore that man might be pardoned, and sin punished, a means was found, that Christ an innocent man, might die, and by his death redeem all sinful men that do believe. Christ is our true Samson, that for the love of his Spouse the Church, suffered himself to be bound hand and foot, judg. 15.13. & 16.19.25. to be shaved of his locks, and spoiled of his force, and so to be mocked and scorned of all his enemies for our sakes. Christ in his death, is the golden propitiatory, the Rainbow of divers colours, Exod. 25.17. Heb. 9.12.13. Gen. 9.13. placed among the clouds of heaven, with the sight whereof Almighty God is pacified: with this were his eyes fed, his justice satisfied, and his favour restored. Esay 55.1. Ye that be a thirst, come ye to the waters. 1 Cor. 10.1. Christ is the mystical Rock that Moses stroke with the rod, Exod. 17.6. whence springeth the abundance of water, to satisfy the thirst of poor afflicted souls. He is that cluster of grapes, Numb. 13.24. brought out of the Land of Promise, out of the which was pressed that joyful wine to fill the cup of our salvation. 2 King. 4.4.5. He is the oil of grace, wherewith we must repay our debts. We must not look so much to the quantity, as to the virtue thereof, which is so great and good, that so long as there be faithful souls (as vessels to be filled therewith) so long will the vain of this sacred liquor run and never cease. Heb. 12.24. Gen 4.10. The blood of Christ crieth better things then that of Abel: for his blood cried for vengeance against the murderer, but this his precious blood crieth and craveth for pardon of our sins. Ezech. 33.11. & 18.23. Aug. in soliloq. O Lord (saith Augustine) thou wilt not the death of a sinner, nor rejoicest in the destruction of the damned; but that the dead might live thou diedst, and thy death hath killed the death of sinners. And if they through thy death were again brought to life, Oh grant (I beseech thee) that I may not die now thou art alive. CHAP. II. That Christ by his death and merits, alone, without any means of man, or other creature, redeemeth us from death and damnation. NO Creature but jesus Christ alone (as hath been declared) could possibly rescue us from death, and restore us to everlasting life. Now followeth in order the manner and means of our redemption: for as our deliverance proceeded only from Christ himself; so all the means and complete work thereof was performed by himself alone, without supply. He took our nature upon him to take our part, that so he might destroy (through death) him that had the power of death, that is to say, the Devil: Heb. 2.14. and that he might deliver all them which for fear of death were all their life time subject to bondage. He suffered for our sins, 1 Pet. 3.18. the just for the unjust, that he might bring us to God, and was put to death concerning the flesh, but was quickened in the spirit, that he might be our ransom. God is just, and we having smitten his Majesty by our sin, must be smitten again by his punishment: for he is so to be merciful, as that he disannul not his justice; and so to be just, as that he forget not his Mercy. Now to make a way to both: to appease his wrath that his justice may be satisfied; and yet so to appease it, as his Mercy may be magnified in forgiving sin, it was necessary that there should be a mediation. For if all the world should be offered unto God for satisfaction, it is nothing: for it is his own, even the work of his hands; for infinite sins, there must be infinite sufferings, and infinite satisfaction, and therefore he that must redeem us, must be an infinite Saviour, even God himself (as we have heard,) yet man also he must be, even a true Immanuel, God with man. Esay 7.14. For how can there be satisfaction for our apostasy, but by our humility? or procurement of life, but by suffering of death? Now when God cometh to obey, he must needs be humbled; and when he comes to deserve, he must needs serve; which God alone could not do: and when he comes to die, he must needs be mortal, which God could not be: therefore he was man to be bound himself, and God to free others. Man to suffer, God to vanquish; Man to become mortal, God to triumph over death. Christ thus fitted to be our Saviour, proceeded to the work of our redemption. Now in our sins (from which he saveth us) we must consider three things: first, our disobedience to the Law; Gen. 6.5. & 8.21. secondly, our original corruption; thirdly, our condemnation for this corruption. The first of these is double, either in breaking the Law, or not fulfilling it: The second is the original cause of this disobedience, which is the evil inclination of our heart, and our corrupt affections: The third is the punishment of this disobedience, hell fire itself. These being as three running sores, are healed and cured by three running streams in Christ: For our rebellion to the Law is satisfied in him, who not only paid the penalty for that we had broken it, but actually fulfilled every point thereof to the full. For the second, which is our original corruption, we have the holiness and sanctification of his nature, which was ever separate from all uncleanness: so that now in Christ our redeemer, our estate is far better, than ever it was in Adam in his first creation; for though he was made good, yet was he changeably good (as hath been said before) but those that are in Christ, are absolutely good, and unmovable, even as the strongest mountains that cannot be stirred. Thirdly, we have Christ by his passion to deliver us from condemnation: Even as in the sacrifice under the Law, the blood of the innocent beast was shed for him that had sinned, who worthily by sin deserved to die himself; so we by the shedding of Christ's blood that immaculate Lamb, Esay 53.5. Heb. 10.19.20. are purged from the guilt of all our sins (for by his stripes we are healed) and by suffering in his flesh he hath prepared a ready way for us to heaven, having rendered in the same most perfect obedience for us, and by his death fully satisfied his Father for our sins, and through the remission thereof obtained righteousness, and by righteousness the grace and favour of God, and by grace everlasting life, Heb. 4.16. that we may boldly present ourselves before the throne of God. But here observe the wonderful wisdom of God, in the work of our redemption, providing such remedy, which none could have devised but God alone: for what else is death but the power of the Devil, and the utter eversion of all the world? Now to make the death of Christ as an antidote against the death of man, and the very means to vanquish Devil and Hell, as also the high way to heaven and happiness itself, what was it else but the excellent virtue, 2 Cor. 4.6. Gen. 1.3. and admirable wisdom of him alone, who calleth all things that are not, as though they were, bringing light out of darkness, good out of evil, and death out of life? And surely, if all men and Angels should have conspired together in study and devise to wish a plague to have fallen upon Devil and Death itself, they could not have determined such another course, to wit, that their glory should be their shame, their power should be their plague, and their kingdom of pride their utter confusion. Psal. 69.22: What could the Prophet David in all the hottest zeal he boar to God, wish more against the wretched reprobates, so traitorous to Christ his son, and to his Gospel, then to pray that their dainty tables might be as snares to take themselves withal, and that their great prosperity might be their greatest ruin. Even thus hath Christ overcome the Devil and Death: and albeit they still do war against the Church, yet their strength is so weakened, and their power so abated, that they cannot hurt it. And where the Apostle saith, that by death Christ overcame him that had the power of death, Heb. 2.14. it is clearly manifest what manner of death our Saviour Christ sustained, even that over which the Devil had his power: the same death which is the reward of sin, Rom. 6.23. by bearing it he overcame it, and he conquered no more than he submitted himself unto: for by death he overcame death, If he suffered no more but a bodily death, he overcame also but a bodily death, and so though we all rise again, yet should we arise in the condemnation of the sin of our souls: or if he have overcome death and the power of it, Mr. Dearing. both in our bodies and souls, than Christ hath suffered the pains of it both in body and soul, that we might rise again from the bands of death, and live with him for ever: for he hath broken the force of it no further than he hath felt the sting of it himself. Therefore let us believe, that Christ, both body and soul was made a sacrifice for our sins: Mat. 26.38. for so he said himself, My soul is exceeding sorrowful even unto death. Mar. 14.33.34. And Mark saith, He began to be astonished with his grief, and was overwhelmed with his sorrow. Luke 22.43.44 And S. Luke declareth that in his Agony, his sweat was as drops of blood, distilling from his face, and that God sent an Angel from heaven to comfort him. And can we think that all this was for the fear of bodily death, Acts 5.41. & 16.25. which many of God's children (yea, many wicked men) have desperately despised? Did the Apostles sing in Prison, and went away rejoicing being whipped and scourged? 2 Cor. 11.18. etc. Did Paul glory in so many tribulations which he reckoneth up, and should our Saviour Christ in the like pain with a fainting heart cry out, My God, Math. 27. my God, why hast thou forsaken me? No, no, if could not be (saith a godly man) but that which hath made Christ to tremble, would have torn his Apostles and dearest Saints a sunder▪ that which made him to sweat blood so plentifully, would have made all other creatures to have sunk to the bottom of hell most suddenly: and that which forced him to cry, would have held both men and Angels in everlasting woe, and hellish howl without all end. Which comfortable point serveth to confute the heretical doctrine of all such which say, that the soul of Christ suffered nothing but only for the body's sake, as our souls suffer when our bodies are weak, sick, or a dying. But how then should we be saved from the death of sin and condemnation? Do they know that he bore our sins in his body, 1 Pet. 2.24. Esay 53.5.9. and submitted himself to the death of the Cross, and that by the wounds of his stripes we are healed? And did our sins deserve only a bodily death, and not a spiritual also, which is the wrath of God holding body and soul in the everlasting fire of hell? Eph. 3.18.19. This also maketh for the exceeding comfort of Gods elect, to know the bottomless love of Christ beyond all knowledge indeed; who was accursed for our sakes, and suffered for us not only the torments of his body, but the anguish and horror of his soul, and the wrath of his Father, which wounded his flesh and spirit unto death, and would have held him in that condemnation for ever, if he had been no stronger than we that had deserved it: But being also the Son of God (in whom the fullness of the Godhead dwelleth bodily) the eternal spirit that was with him, did lose the chains of Satan, Col. 2.9. Death, and Hell, and so he mightily arose from the power of the Devil, of which it was impossible he should be holden, and hath left those his enemies, even Devil, Death, and Hell, in ignominy and darkness, and hath abolished them for ever and ever, not to hurt us any more. As a Bee (saith one) stinging a dead body takes no hurt, but stinging a live body many times looseth both sting and life together: in like manner, Death so long as it stung mortal men only (which were dead in sin) was never a whit the worse; but when it went about to sting Christ (which is life itself) by and by it lost both sting and strength. He that felleth a tree upon which the Sun shineth, may well cut the tree, but cannot hurt the Sun. He that poureth water upon iron (which is red hot) may well quench the heat, but he cannot hurt the iron, but rather makes it harder: so Christ the Sun of righteousness did drive away the shadow of death, and as glowing iron he was too hot and hard a morsel for Death to digest. As the while Adam did eat any other fruit (which God gave him leave to eat,) he was nourished by it; but when he had tasted of the forbidden tree, he perished: even so, Death had leave to devour any other man (Christ only excepted,) but when it went about to destroy Christ, than it was destroyed itself. Death indeed did taste of Christ, but could not swallow him up nor digest him. Fulgentius. chose Christ as soon as ever he had but a little tasted of death, eftsoones he did devour it, and swallow it up in victory. Death, as a ravenous beast devouring all men, snatched at our Saviour Christ, but having caught him, could not hold him in her jaws; but perceiving the worthiness of the prey (trembling for fear) let him go free: for although Death seemed to swallow him (when he was dead) yet finding him far from the infection of sin, she could not retain him in her house. As the life of Christ is the life of life; so the death of Christ is the death of death. Long before his death he challenged Death, Osee 13.14. 1 Cor. 15.54. and threatened his death; O Death, I will be thy death: and after his death he scorned Death as a Drone without a sting. It is reported that the Dragon killeth the Elephant, yet so as the Elephant falling down killeth the Dragon with him. As an Elephant (as the story saith) killed Eleazar, yet so as Eleazar falling down killed the Elephant with him: So the Devil and Death by kill Christ were killed themselves. The Elephant lived not after he had killed the Dragon, nor Eleazar after he had slain the Elephant. But Christ lived and doth forever live after the full destruction of the devil and death. Though Christ in his grave was never like to rise again: yet he died not, but mortality died in him, and immortality so lived in his person, that (even in his sepulchre) he did most live when he seemed most to be dead: as the Lawrill it greenest in the foulest winter; and the Lime is hottest in the coldest water; and the Glow-worm lightest when the night is darkest. Christ by Death was wounded, but his enemies and ours, Death and Devil utterly spoiled; his buckler (which was his godhead) was whole and untouched. So that his death was no death indeed, but an exaltation unto greater glory. john 12.32. He was led (saith Esay) as a sheep before the Shearer: Esay 53.7. sheared he was (saith one) by Death, but not for ever deprived of life. But as a Lamb is much more nimble and lively by shearing: so this shearing by Death, was a kind of quickening to Christ. Christ is that loving Rahel which dieth herself that her Son may live. He is that painful Adam, Gen. 35.18. who by the sweat of his brows hath earned for us the bread of life: He is that just Noah which shutting up himself in his Ark (as a Sepulchre) saveth all that come to him alive: Gen. 7.16. He is that tender Pelican, which wounding his own breast, doth with his blood restore his faithful brood to life. And as honey being found in a dead Lion was the sustenance of Samson: So Christ's gall is our honey, judg. 14.8.9 and his bitter Death, by reason of his righteousness, Mat. 26.15. is the sweet life of all believers. Now the remembrance of Christ crucified, must serve to crucify sin: for then Christ doth sleep in thee when thou forgettest his passion, August. and the readiest way and directest path to go to heaven is to swim through the river of Christ's blood, the drops whereof (raining from the clouds of his mercy) commonly quench the fiery flames of God's burning wrath which cannot be extinguished by the virtuous water of any man's merit. It is the oil of grace which must purge our defiled hearts. It is the dew of heaven which will make us flourish. Christ's death alone therefore is the wellspring of our salvation. Oh love this good thing in which all good things are, & it is enough for thee. Where is safe and steadfast rest and assuredness for the weak and wounded soul, but in the wounds of our Saviour Christ? and so much the surer I dwell therein, as he is mightier to save me. The world rageth, the body burdeneth, the Devil (like a devouring Lion) roareth: yet the faithful fall not, because they are builded upon Christ the rock. Bern. ser. 6. in Canti. I have sinned a grievous sin, my conscience is troubled, but it is not distressed, because I remember the wounds of my jesus. Our safe sanctuary in all distress, is jesus Christ: who wholly gave himself, and spent his soul in suffering for our sins, still remaining our Advocate to his Father; and crying always unto us to come to him for rest. In the cave of this rock we may safely hide ourselves; Mat. 23.37. his death is the secret den for our deliverance from eternal death and hell. Under the wings of this Hen may the poor and naked chickens hide themselves, joh. 3.14.15: & be sure and safe from all hellish Kites. There is nothing so sovereign a remedy against the stinging of that infernal serpent, as to fasten the eye of our faith upon jesus Christ heaved up and exalted upon the Cross. The venomous by things of those hellish spirits of damnation, cannot once annoy us, if we fully repose our trust in Christ alone that was crucified. His Cross and passion is the triumphant ensign of victory to all the true Israelites of God. He hath fought the fight, and got the conquest for us, that being delivered from our enemies, we may serve him without fear, in holiness and righteousness all the days of our life. Luk. 1.74.75. Faith showeth to Christian Soldiers the blood of Christ, to whet them on in their spiritual warfare, to win the field, as the blood of Grapes and Mulberries (showed to the Elephants in war) provoke them to fight. For Christians (indeed) overcome through the blood of the Lamb. Apoc. 12.11. By the righteousness of Christ alone (apprehended by faith) we are reconciled unto God; he hath paid our debts by suffering Death, and satisfying the Law, who is the end of the Law and the Prophets. But they that give never so little to their own deservings (in the work of their redemption) do wrongfully keep to themselves the praise of grace, passing by them: Bern. ser. 15. in Cantit. as if a wall should say it bringeth forth light, when it receiveth it through a window. We are of ourselves, but devils and satans, even adversaries to God; enemies to his Laws, August in joh. and foes of all virtues: neither is there any other difference betwixt us and them, but the only pity and gracious favour of God our Father. The grace of Christ must be our only clothing before the judgement seat of God: for there is nothing in us that can please and content him, but only his goodness in Christ that he hath put within us. Much it is (I grant) which wickedness hath deserved: yet far much more it is which the love of my redeemer challengeth. For though great be mine unrighteousness: yet is the righteousness of my redeemer greater. Because how much God is better than man; by so much is my wickedness inferior to his goodness, both in quality and quantity. For what hath man committed which the Son of God, made man, hath not redeemed? Surely had we the knowledge and power of the holy Angels; yet could our amends be nothing correspondent to thy mercy and goodness: and were all our members converted into tongues, yet could we never extol thee sufficiently. All our strength is in humility, the humble man is an unmovable rock built upon Christ. There is none so hard to be healed, as he that thinketh himself to be whole: such a one careth not for the Physician, nor keeping of good diet. Men commonly join with their equals in riches, dignity, and greatness. But God (which is the sovereign majesty and height itself) consorts himself with none but those that be poor and meek. It is best therefore before our God to confess ourselves bankrupts, and (as the proverb is) to lay the keys under the door, forsaking all when it cometh to satisfy God. In this we should resemble the covetous men, who always think themselves poor what riches so ever they have) because they still more regard what they desire, than what they have. God pardoneth where he loveth, and he is merciful where he hath just cause to hate: so that he is merciful and hateth not, he pardoneth and loveth where he findeth a fault, and seeth who hath need of compassion, that both he and we may be known; he by his mercy, we by our desert, that to him might all praise be given; and we (when we would rejoice) might rejoice only in the Lord. If I wholly owe myself to my God for my first making, what shall I then further give him, for my reforming and new making after I was marred with sin? In the first he gave me to myself; in the second himself to me; and giving himself to me, Bernar. de delig. deo. he restored me again to myself: therefore both given and restored, I owe myself to God for myself, and shall be indebted still. What therefore shall I render to the Lord for himself? For although I should give myself a thousand times, what am I to God that redeemed me, and wholly gave himself for my sins and salvation. Christ's power is made perfect in our weakness, for where the flesh carrieth a confidence in itself, 2. Cor. 12.9. there is no room for the spirit of God, Rom. 8.26. for the spirit only helpeth those that be infirm, & Christ is a Physician to those that be sick. As all waters come from the sea (as from the wellhead) and return thither again, boiling out of the veins of the earth: so God sending out the streams of his law into our hearts, it must (even from the very bottom of of our hearts) return to him again: for we have nothing, 1. Cor. 4.7. but what we have received. Christ is all things to us that have nothing: he is our bread being hungry; our drink being thirsty; our light being blind; our health being sick: the life of our desires, the heaven of our minds: a guide to our wandering steps; our succour in necessity; all in all things to be believers. As life is conveyed from the heart through the veins to all the vital parts: so is salvation from the Father through Christ to all his living members. As out of Eden went a river to water the garden, which being derived into four heads, Gen. 2.10. compassed the whole world: so out of heaven flowed the stream of God's mercy, in and through our Saviour Christ, whose graces (derived diversely) cause all the earth to be filled with his glory. Christ is a mutual help to the Father and to us. He is a hand to the Father, by which he reacheth us, and a hand to us by which we reach him. The Father's mouth by which he speaketh to us, and our mouth to the Father by which we speak to him. Our God is a consuming fire (without Christ our vail) we cannot endure him. Heb. 12.29. Deut. 4.24. For what is our misery but to meet with his majesty, except it be only in the temple of mercy? which mercy's seat & all is Christ. As than our words are messengers of our minds, Col. 1.15. Heb. 1.3. and semblance of our souls, to parley with our friends: so is Christ the Son of God, the image of the Father, and mouth to instruct his dearest Saints: and not only a mouth to speak by, but an eye to see by, and the foote-way to go by Christ is the life of the world, joh. 1.4. Heb 1.2. 2 King. 2.21. and the heir of all things; without whom I can possess nothing that is good, either in grace or glory. He is the true Salt Eliza threw in to sweeten the bitter waters of jericho. He hath healed this water? Death shall no more come thereof to men, nor barrenness to the ground. And for the Law, it now leadeth us out of our tents (as Moses brought the people to trembling Sinai. Exo. 19.17.18. ) It bringeth us from rest and quietness, and haileth us before the judgement seat of God to receive his wrath and sentence of condemnation for our sins. & 20.18.19. Then we are afraid (with the poor Israelites) and cry, let not the Lord speak unto us, lest we die; but speak thou O Moses as a mediator, Deut. 34.6. speak thou O Christ. When we fly to Christ, Moses and his law vanisheth away; so that his Sepulchre can no where be found. So that Sin and Death can hurt us no more: for Christ is Lord over the Law, Sin, and Death, to all believers. Moses must give place to Christ: Death and Sin can have no room; but grace, joy, righteousness, life, faith, and peace must have place with all true happiness and heavenly rest. The Law now cannot condemn, nor save; it restraineth us from sinning, as the bonds and chains the Lion and Bear from tearing and devouring. The Law is the Hammer of Death, the thundering of Hell, and lightning of God's wrath, that beateth to powder the obstinate and senseless Hypocrites, and hard-hearted reprobates. Exod. 19.17. Heb. 12.18.19. This is the true use of the Law (by fearful tempests, and sound of a Trumpet, as in Sinai) to terrify; and by thunder to beat down and rend in pieces that cruel monster of man's righteousness. The Schoolmaster chastiseth his Scholars; not to hurt them, but to reform them. Gal. 3.24. The rod is sharp, but correction is necessary; and the heart of the corrector loving. The Physician giveth a bitter potion to his patient to cure him: the bitterness is not to be imputed to the Physician, but to the medicine and malady. The Law condemneth the faithful to death no more, but teacheth and instructeth them in their duty, exhorteth and reproveth them, and procureth them by all means to go to the School of Christ. The Law and Christ are as the Physician and Surgeon, coming to a sick man to heal him. The Surgeon openeth the vein, and taketh away the corrupt blood; not to kill him, but to recover him to his health. The Law pierceth our impostumes and corruptions of sin, and Christ healeth the wound. But to seek to be justified by the Law, is, as if one having the Falling-sickness would join to it the Pestilence for his recovery. Or as if a Leper should come to one that had the leprosy to heal him: or as one beggar to another to enrich them. So that they that seek to be righteous by the Law, are twice more unrighteous, weak and beggarly. If a man now could fulfil all the Law of God, yet could he not be saved, because he was borne corrupt, and could not possibly pay for that was past, and in performing the Law afterward, he should do nothing but his duty: but this is our comfort, that the Lord seeing our weakness hath (in his love) passed by it, Gen. 6.5. and seeing our thoughts always to be evil, taketh no account, or reckoning of us; but we (resembling the Image of his Son) the Lord reckoneth with him, and striketh off our debts, in setting them on his score; who hath paid the Lord his full due, even to the utmost farthing, being in his birth clean, in his life holy, and in his death obedient. We therefore that have no goodness of our own, have just cause highly to extol the goodness of God, freely given to us in jesus Christ. For the trusting to our own merits, is the rejoicing of Satan, August. the serpent that would sting us. But the fastening of the firm Anchor of our hope, upon Christ alone, is his overthrow and bane. Rom. 8.31. For as the Apostle exulteth, If God be on our side, who will be against us. 1 joh. 5.4. This is the only victory that overcometh the world, even our faith fixed on Christ. This is the sling of David to throw that mighty Goliath to the ground; yea, even the weapon that slayeth him. Neither the Law then, 1 Sam. 17.49.50. nor merits of men, nor any other means whatsoever, but only the deserts of Christ, take place in the work of our redemption. The death and passion of jesus Christ is a sovereign medicine against all diseases of soul and body; the remembrance whereof doth much mitigate the fear and horror of death: for he that believeth in this crucified Saviour, is already passed from death to life. By his unjust condemnation (which we only have deserved, we are delivered and absolved at the judgement seat of God: and by the death which he suffered, we have life, 1 Pet. 3.2. and our death is abolished. Christ suffered for our sins, the just for the unjust: he hath borne our sins, and God hath laid our sorrows upon him; Esay 53.4.5. and by his stripes we are healed. He hath died for us, that we might live no more to ourselves, but to him which died for us; which we must do by faith? Gal. 2.19.20. For faith presenteth Christ before our eyes. It seeketh him out as a mighty Samson, which breaketh the gates of his enemies, judg. 16.3. and carrieth them away upon his shoulders, who killed and destroyed more by his death then by his life. Verse 30. So that Christ alone being crucified did conquer the Devil, being nailed to the cross, he canceled the inditement of the law, Col. 2.14. laid against us; and by dying he slave Death and Sin with their own swords (as David did Goliath, 1. Sam. 17.51. ) and broke the Serpent's head. He opened the Sepulchre, and gave life unto the dead; yea, he entered into the house of Death, Ose 13.14. and Hell, and (like a strong armed man) bereaved them of their forces. Math. 12.29. No sooner was jonah cast into the Sea, jonah. 1.15. but the tempest ceased; no sooner was the paschal Lamb slain, Exod. 12.22.23. but the Israelites were delivered: no sooner was the highpriests dead, but all banished men returned home into their country. Numb. 35.25. What was this but a figure of Christ? by whose Death we have all return into our country, and deliverance from all danger and destruction. Who would not lay his burden upon him, that so desireth to give him ease. God would not have the sinner to die, and be damned, but to live, and be saved. Have we had so many experiments of his love, and should we now doubt thereof? Is the judge become our Advocate, and shall we fear to go forward to the throne of grace? One deep calleth another, Psal. 42.7. and what is that (saith one;) There is a depth of man's misery, now at the gates of death, and there is a depth of God's mercy, which is ready to hear and help all that call upon him. Now misery calleth upon mercy: Pal. 12.1. we may cry, Help Lord, for besides him there is none to help. It is not the pieces and patches of our own deserts, that can make us a garment to cover our nakedness and sin: but it is the Scarletroabe that took so deep a double dye in the blood of Christ, that must now alone stand us all in stead. CHAP. III. The faithful only, and such as are united to Christ, are redeemed from death, and restored to everlasting life: with the singular privileges and effects thereof. NOW as the benefit of our Redemption section 1 by Christ is great and unspeakable, performed only by Christ himself, Ephes. 4.15.16. and his only means; so none but his members are partakers thereof. He is the head, 1 Cor. 12.27. the Church is his body, and every faithful man is a member for his part. And as there is no life in the body, but as it is united to the head, nor any motion in the members, being separated from the body: So in Christ our head, consisteth our life, as we are true members of his body the Church, united to him by a true and lively Faith, and so quickened by his Spirit, and knit and joined one to another (in a holy fellowship and communion) by the bond of love. Christ is the Vine, joh. 15.5. Col. 3.14. and the faithful his branches, without him they can do nothing: as they are of this tree, they are fruitful; but broken off they are barren, and live no more, but die and wither away: By his life alone we live, and without his death we are but dead and damned for ever. Therefore we must know and learn our true union section 2 with Christ, and try ourselves whether we be members of that body whereof he is head. For none (I say) are redeemed from death, and freed from condemnation, Rom. 8.1. but those alone that are in Christ; whom they cannot possibly apprehend but by a true and lively Faith, which is the spiritual hand to lay hold on Christ's merits to eternal life. Hereby we are interessed in all that either God hath promised, or Christ hath performed: hence have we from God, both forgiveness of sins, and assurance of his favour. This is the ground of our happiness and glory: hence of enemies we become more than friends, even the sons of God, 1 joh. 3.1. 1 Ioh 1.12. that may challenge not only provision and safe protection on earth, but an everlasting possession and inheritance in heaven. The apprehension of Christ's all-sufficient satisfaction by a true and a lively Faith, maketh it our own, and upon our satisfaction we have remission, upon remission followeth reconciliation, upon our reconciliation the peace of God which passeth all understanding. Phil. 4.7. When therefore our conscience (like a stern and sturdy Sergeant) shall catch us (as it were) by the throat, and arrest us for God's debt, our Plea must be, it hath been paid, and so bring forth that bloody acquittance sealed us from heaven, upon our true and assured Faith. So shall the cruel look of our Conscience be changed into friendly smiles, and that rough and violent hand (ready to drag us down to hell) shall even lovingly embrace us, and fight for our righteous Crown. Oh heavenly peace, and more than peace, whereby alone we are in league with ourselves, and God with us. section 3 Gods Spirit showeth us our poverty, and where to buy Gold, that shall cost us nothing. It showeth us our wretchedness, that have nothing but rags to put on, and withal the wardrobe of Christ's righteousness, where we shall have garments fit for God's Saints. It showeth us our Apostasy, how we have fallen, and by our fall have even broken our neck; and sends us to Christ our Physician, who is only good at such a desperate disease. It showeth us our debt, and our Sergeant the Devil to arrest us: and then sends us to the Lord-Treasurer of heaven, in whose hands are sufficient to discharge whatsoever we owe. God's Children then must be knit unto Christ the Son section 4 of God: they live in his life, and stand in his strength, whose right hand hath made all things, and whose years endure for evermore: who is heir of all things, Heb. 1. ●. and shall show us his glory and immortality when all these creatures shall have a change. There is no salvation nor sanctification for us under heaven, but as our nature is really united to the person of Christ the Son of God, who hath sanctified and sacrificed himself for us. Even as our hands, arms, and other parts are not nourished but only by the meat received of the head: so our spiritual meat of life and righteousness, can nowhere else be derived to us, but from Christ our head. And as the veins are means by which nourishment is conveyed to every part: so Faith is the instrument by which we receive from Christ all that is healthful for our souls. And as by joints and sinews our members are really knit and made a complete body unto the head: so, really, truly, and indeed, Col. 2.19. by one Spirit we be knit unto Christ, and substantially made one with him, Ephes. 2.22. & 4.4. as our natural members are made one with our head. This though we cannot conceive, yet we are bound section 5 to believe. We now believe in the Lord our God, and yet we know not his countenance: we believe and apprehend by hope his glory, yet neither eye can see it, no, nor heart conceive it: we believe the resurrection of the dead, yet we cannot understand such excellent wisdom, how our life should be renewed in the dissolved bones and scattered ashes: Even so we believe that Christ and we are one, he of us, and we of him; he the head, we the body, really, substantially, and truly knit together, but not by joints and sinews (for that uniting we know) but by his Spirit, which all his Children have; and this conjunction indeed can we never fully comprehend, till we know God as he is, and his holy Spirit which hath wrought this blessing. The divine nature united to the manhood of Christ, hath given the participation of his office to him as man, that as God is Mediator, so is man, as God hath deserved salvation, so hath man; and that he as man shall judge the quick and the dead; not that he shall judge by his manhood, but Christ man, shall judge the world. This Christ is not only God with us in nature, but in person; for the reprobate are of the same nature with him, and he with them, yet is he not God with them, but against them. But we (as the Apostle speaketh) are flesh of his flesh, Ephes. 5.30. and bone of his bones: even as a man and wife, which are not only one in nature, but in person, by special covenant; so are we one with Christ by covenant of grace, and being one with him, we are also one with the Trinity. I pray thee O Father (saith Christ) as I am one with thee, joh. 17.21.22. so these may be one with us both, which bringeth great comfort to God's Elect, that through Christ have the whole Godhead reconciled unto them and dwelling in them. section 7 And as Christ is our person and Saviour, so his righteousness is ours, since we have him whose it is; and this maintaineth God's justice to punish Christ in our person, and to justify us in his, in respect he is in us, and we in him; and so doth he neither punish the innocent, nor justify the offender. And in this respect, when we know that Christ is truly ours, john 1.4. that God giveth life, and this life is in the Son, and this Son is in us; it followeth, that we are not saved by his righteousness, but by our own, 2 Pet. 1.4. his person being made one person with us. By regeneration we are made partakers of his divine nature, and flesh, that is, our nature is renewed and sanctified, and is made another flesh, to wit, the flesh of Christ. For as the Son of God was so made man, Heb. 4.15. that by nature he was made like unto us in all things (sin only excepted) so likewise are Christians regenerate by his Spirit, cleansed from sin in his blood, that they being the body, may not be unlike the head: but as the true husband and wife, Ephes. 5.29.30. may both be but one flesh, and of like nature and condition. Christ washeth his Children (whom he will join and section 8 couple to himself) from their sins: first, by his bloodshed upon the Cross, Apoc. 1.5. Heb. 9.14. having undoubtedly obtained of his Father remission and forgiveness of the same. Sanctifying them unto himself, by imputing unto them and communicating with them his own righteousness and holiness. Secondly, by the washing of the new birth, Ephes. 5.26. Titus 3.5. he sanctifieth them, with real and true holiness, making them holy indeed. As for relics of sin remaining, partly he doth not impute them, and partly taketh away daily more and more, Ephes. 5.27. till at length they be presented (as his glorious Spouse) in the kingdom of heaven, without spot and wrinkle. And as Adam acknowledged, and took no other to be his wife, than her that was taken and made of his own rib: Gen. 2.23. no more doth Christ receive any other to be of his Church, but those that are taken out of his side upon the Cross, that is, who are washed from their sins in his blood, john 3.3.5.6. who are made new and regenerate by his Spirit. By order of nature, regeneration and renewing of the heart is first begun in man by the holy Ghost, before he can have a true and lively faith, which after is more and more perfected by the increase of the Spirit: for what power hath a dead man to do the works of life? but truly to believe in Christ is a work of life. The whole person of the Son of God took into the section 9 unity of himself whole man, that is to say, the whole human nature▪ not flesh alone, nor the soul alone, but both together▪ Therefore when Christ is united to every faithful man, the whole is united to the whole; whole Christ to the whole faithful man. So that Christ is not the head and Saviour to the Church, according to his divine nature alone, nor only according to his human soul and body: but whole Christ, in his Godhead, in his soul, and in his flesh, is our head and Saviour. Neither is the soul alone of the faithful, or the body alone saved by Christ, but both together, that is to say, the whole faithful man. And no man is made partaker of salvation, but by the union and conjunction which he hath with Christ. Wherefore in this spiritual union, whole Christ is coupled with whole man. 1 Tim. 3.16. A mystery unspeakable, yet (I say) to be believed, that God clothed in the flesh should come down to man, and become man, that man might be exalted into the highest heavens, and that our nature might be taken into the fellowship of the Deity: that he (to whom all Powers in heaven bow, and think it their honour to be serviceable) should come down to be a servant to his slaves, a ransom for his enemies; together with our nature taking up our infirmities and shame, and bearing our sins without sin. God offered peace to man, the holy seeks to the unjust, the Potter to the clay, the King to the traitor. section 10 Christ having taken man's nature upon him, not Angels, Heb. 2.6. and glorifying it with the robe of his holy Resurrection and Immortality, hath exalted the same above all Heavens, Angels, and Thrones, and placed it at God's right hand. And since every one of the faithful hath a portion of flesh in the body of jesus Christ, therefore where a piece of my flesh is (saith Augustine) there I trust to reign, Aug in soliloq. where my flesh is glorified, I know I shall be glorious: and where my flesh doth rule, there I look to have dominion: and although I am yet a sinner, yet I doubt not of this participation of grace. Although my sins yet do hinder me, yet my substance doth require it: and although my offences (for a time) do exclude me, yet the communion of nature will not repel me. section 11 As by the flesh of Adam corrupted, Sin and Death spread over all; so by the flesh of Christ sanctified and united to the eternal Godhead, Righteousness and Life is communicated unto us. The flesh of Christ is the Ark, wherein dwelleth all the fullness of the Godhead corporally; by that, and from that, are all heavenly good things conveyed unto us: Col. 2.9. It is the instrument of the Godhead, yet so only, being taken and joined inseparably into the unity of the person. The Godhead of Christ is as a fountain whence all good things (as Life and Salvation) do flow: but his flesh and his humanity is as it were the channel and conduit-pipe, by which all these good things do come unto us. Which conduit of his flesh unless we apprehend, and be united thereunto, we cannot possibly partake of the waters of God's graces flowing from the fountain. Heb. 10.19.20. By his flesh he hath prepared a way for us to heaven, to attain unto life, having rendered (in the same) most perfect obedience unto God for us, and by his death fully satisfied for our sins, and through the remission thereof given righteousness, and by righteousness the grace and favour of God, and by grace life, that in assurance we may present ourselves before the throne of God. We must go to jesus Christ that is God, by jesus section 12 Christ that is man; by the Word which was made, August. to the Word which was in the beginning with God; john 1.1. and by the bread which men eat, unto the meat which Angels eat. As jacob came in Esau's garment, to get isaack's blessing; Gen. 27.15.19 and as the high Priest never appeared without his holy garments and Ephod, in the Sanctuary of God: Exod. 28.43. so if we will be accepted and received of God, we must not present ourselves but in the royal robes of Christ's righteousness. Christ in our flesh hath been raised from the dead, and in our nature hath ascended into heaven, that faithful man (in his person) might be crowned with glory and honour. He hath carried our flesh into the presence of God his Father, and it is no more possible to take this glory from us, (as many as be one with him) than it is possible to pull away again his personal humanity from the person of his Godhead. And as no man ascendeth unto God, and is united unto section 13 him, but by Christ the Mediator, and that by his flesh: so God also doth communicate nothing with us, but by the same Mediator, and that by his flesh. The reason is, because even in his flesh our Redemption was wrought, Sin destroyed, Col. 1. the Devil vanquished, Death overcome, and eternal Life obtained. And although our whole salvation and life do depend on the fullness of the Godhead, which is in Christ, yet it is not communicated unto us but in the flesh, and by the flesh of Christ. Therefore (saith Christ) Except ye shall eat the flesh of the Son of man, joh. 6.53.56. you shall have no life in you. Again, He that eateth my flesh dwelleth in me, and I in him. Now it is all one to say, that Christ is in us, and that he abideth in us, and to say with the Apostle, Ephes. 3.17. that Christ dwelleth in our hearts by faith. He is therefore in us, and abideth in us, and is united to us by a lively Faith. And as we eat the true and natural flesh of Christ, so we are united to the true flesh of Christ: but the former is by Faith, therefore the latter also. section 14 Again, we are not united but to a lively and quickening flesh; and this is the end why we are united thereto, that being quickened thereby, we may live eternally. But the flesh of Christ is not a quickening flesh of itself, Zanchius. but so far forth as it was taken of the Son of God into the unity of the person. Our soul is joined to the soul of Christ, and our natural flesh with the flesh of Christ, and therefore like unto ours in all things (sin only excepted) which teacheth us to fasten the eyes of our minds immediately, Heb. 4.15. and first of all upon the human flesh of Christ, as it were upon the veil, Heb. 10.20. by which the entrance was into the most holy place, where the glory of God most clearly shined; and then after that to enter into the Sanctuary itself to behold his Deity. section 15 Furthermore, as Christ by the communication of his Spirit uniteth himself unto us; so we by Faith are joined to him. 1 joh. 4.13. For the first: By this we know (saith S. john) that Christ is in us, Rom. 8.9. even by the Spirit which he hath given us. He that hath not the Spirit of Christ (saith S. Paul) he is none of his. Ephes. 3.17. joh. 6.47.54. For the second, (saith the same Apostle) that Christ dwelleth in our hearts by Faith. He that eateth my flesh, and drinketh my blood (saith Christ) abideth in me, and I in him: but he is eaten and drunk by faith, as in the same place, Christ expoundeth. He that believeth in me shall never thirst. We therefore are united to Christ by a lively faith. The knowledge and apprehension of which union with Christ, by a true and lively faith, not only ministereth a section 16 true evidence of our right and interest in jesus Christ: but putteth us in possession of all his benefits purchased to mankind. Hence cometh assured remission and forgiveness of sins, and by a necessary consequence perfect deliverance from eternal Death, by Christ's obedience in Death: and likewise full and perfect possession of eternal life, following his obedience, in fulfilling the Law. For both the parts of that obedience, which was really performed by Christ; is communicated to us by imputation, and is truly made ours by the right of this spiritual union: seeing while Christ (how great soever he be) is made one flesh with us, and we with him; and in regard thereof (by imputation also) we as the members together with Christ the head, are now crucified, are dead, Gal. 2.20. are buried, are raised from death, have ascended into heaven, do sit with him in the highest heavens, are blessed with Christ with all spiritual blessings, Eph. 1.3. and that not only in hope, but already in Christ our head, we are reputed for such in heaven with God the Father. Again, two things necessarily concur to the justification section 17 of life. First remission of our sins, that we be not found guilty of eternal death: Secondly, the imputation of the righteousness of Christ, that we may be thought worthy of eternal life, and neither of these can be without the other; and both of them we have of Christ. For the Lord jesus (of his grace and favour towards us) maketh that what things soever we do, by this his inherent righteousness communicated unto us, to make us continually fruitful, both to ourselves and others, although they be most imperfect works, and stained with the corruption of the flesh; yet he (I say) maketh that they be pleasing and acceptable to God, all our spots and blemishes being covered in the robes of Christ's righteousness. And as Adam's eating of the forbidden tree was imputed to all his posterity, though they never tasted of the fruit with their lips: So the righteousness and obedience of Christ, shall make all faithful men righteous before God, 2 Cor. 5.21. though they themselves as yet have tasted no righteousness. For God hath made him sin for us, that knew no sin, that we should be made the righteousness of God in him. As therefore Christ was made sin for us; not by infusion of sin into his person, but by imputation of our sins unto him: so must we be made righteous before God, not by infusion of righteousness into our own persons; August Contra jul. pet. Pelag. l. 1. ca 2. but by imputation of Christ's righteousness unto us. As the Moon and Stars borrow all their light from the Sun; so the Church and every member of the same, borrow all their righteousness from Christ the Son of righteousness. And as for the sins of the faithful, howsoever they section 18 cleave unto their bones; yet if they hate them as hell (from whence they are, the Devil working them) they need not care for them, being heavy in weight, and many in number: for they have their hope not in their own person, but in the body of Christ, Rom. 6.5. into which they are grafted, and in which there is no spot, but perfection of righteousness, even before God himself. Their sins by his means are put under their feet, and they are rulers over them. They are not imputed unto them, but unto Christ. The punishment of them is forgiven unto the faithful, but not forgiven to Christ. Righteousness is freely given unto us, but it was not freely given unto him: Mat. 3.15. he obeyed the law of his Father, every jot and tittle, that he might fulfil all righteousness. He bore the condemnation of hell and death, that he might abolish it. So that in him is life, in him is righteousness, in him is immortality, Luk. 214. and in him is the reconciled good will of God to man. And that excellent wisdom which hath made us by faith, one with him: the same hath made us partakers of all his honour and blessed immortality. If we be engrafted into the body of Christ, we be his, section 19 and he liveth in us; his victory over all is ours, we see it by faith, and all things are in subjection under our feet. The Devils do challenge no good by Christ, Luk. 4.34. but disclaim his mercies, person, and all his means: Oh what have we to do with thee? but every good Christian may claim him as his due, with blessed Paul, 1 Cor. 1.30. and say that Christ is his righteousness, wisdom, sanctification, and redemption; and be bold to affirm that though his body be in heaven, yet shall I there find it mine: his divinity on earth, yet there shall I feel it mine, etc. All is for me, since Christ is mine. Things present, things to come, Life, Death, the world itself, all is ours, and we are Christ's. 1 Cor. 3.21.22. Christ in regard of this our union with him, is not ashamed to call us Brethren, who yet made heaven and earth, section 20 and is an immortal and glorious God, one with his Father to whom all Angels do obeisance, and the most glorious Princes are but dust and ashes. It was a rare thing in Moses (being so high in favour with Pharaoh) that he would vouchsafe to visit his poor brethren (such slaves and bondmen. Mat. 7.23. ) It was singular love in joseph (being next to the King in honour and place) yet not to be ashamed of his Father's house, being herdsmen and shepherds. Gen. 45.4. But this is nothing to the kindness of jesus Christ (the very shining brightness of that most glorious God, Heb. 1.3. Col. 1.25. and his only begotten Son before all eternity) who yet was not ashamed of us miserable wretched sinners, but of his free grace acknowledged us that were his very enemies; in whose person he should suffer a most shameful and slanderous Death. And is it not (trow you) a just condemnation, if we wretched men should be ashamed of him, who being the God of glory, was not ashamed of us? And as they are natural brethren which are borne of the same Parents: so all we are brethren with Christ which are borne of God through the same spirit, by which we cry Abba Father, and exercise our love one towards another in the unity of Christian faith. section 21 We wrestle here with sin as though the steps of our strength were restrained, and look even fully upon death as the jailer that committeth us to our grave as a dungeon: how be it even in this doth the Lord reach forth a most approved cordial to revive the faintness of our hearts; for through the union and communion we have with Christ, the uncleanness of our birth is washed away in the sanctification of his nature. Our transgression removed in his innocency; our rebellion discharged in his obedience, and the utmost farthing paid in his sufferings. And having the Image of God (which we lost in Adam) not renewed only, but a fairer and deeper stamp thereof engraven and set upon us: we may in a Christian resolution challenge at the gates of Hell and Death, that nothing can be charged upon us as a debt, and therefore nothing can light upon us as a punishment. Wherefore though we mingle here our bread with care, and drink with weeping, and have our lodging in the bed of darkness and discomfort: it is but to wean us from the flesh-pots of Egypt, till in the heavenly land of Canaan we have our hearts desire. section 22 And though our bodies seem to perish for ever (in (in the judgement of men) yet still they have a being in the sight of God, and are members of Christ: For the union (as I have said) between Christ and the faithful, is not only of our souls, but of our bodies also; all the bodies of the faithful being united to the body of Christ. And this is such a conjunction as Death can never dissolve. Rom. 7.2. For though it doth break the knot between Man and Wife; yet cannot it infringe the bond betwixt Christ and the faithful. As Death did not make a separation betwixt the two natures of Christ, at the time of his suffering, though his soul and body were then far distant in regard of place (the one being in heaven, and the other in the grave) yet were they at that time, and in that case personally united unto his godhead: no more can Death make a division betwixt Christ and the faithful, though there bodies putrefy and rot in their graves; yet still they remain true members of his body. And as the Husbandman doth make as great reckoning section 23 of that corn which he hath sown in his Field, and lieth under clods, as he doth of that which lieth safe in his barn, or garner; because he assureth himself it will come up again, and yield increase: So Christ our Saviour doth as highly esteem of those bodies which are dead and buried, as of those which remain alive, because he knows that one day they shall rise again in honour. Their life is but hid for a time, and will be found out again: for Christ is able to restore that which nature hath destroyed. And God doth deal herein no otherwise with the bodies of his children, than Goldsmiths with their old pieces of plate long ago out of fashion; who cast them in the Furnace, to refine them, and to bring them to a better form, according to his mind. Chrysost. in Mat. hom. 35. & in 1 Thes. 4. Therefore let not the woeful condition of our bodies discourage us any whit, or lessen our hope, being ready to die. For though the grave devour them, worms do eat section 24 them, fire consume them, or sea swallow them up: yet being joined to Christ in his death and resurrection (as Christ and Christians are made one indivisible body, by the bond of God's spirit) they can never be severed from him. And although their bodies be (as it were) rend from the soul, by the violence of Death; yet in regard of this conjunction with Christ their head: neither death, nor the grave can separate them from their head. For though our body be buried in the earth, yet our head is in heaven. And as one that swimmeth (though his body dive and sink under the water) yet his head being above the streams, the whole man is sure and safe from perishing. So sure are the faithful from everlasting death and destruction (though their bodies be entrenched and interred in their graves) being members of their head jesus Christ, ascended aloft, above the highest heavens; to whom they are united still, by an inseparable bond of his spirit, which death can never break. CHAP. FOUR The combat and conflict of Christians with Sin, Flesh, Death, Law, and Devil, with their heavenly conquest and triumph over them all, through jesus Christ. section 1 Such is the enmity of the old Serpent (in the just, judgement of God) set between him and Adam's seed, that though his head be broken, yet still he will labour to bruise their heel. Gen. 3.15. Like a coward overcome, he lags behind for advantage; and not daring to show his face any more in the field, he drags in the way, and lieth aloof (upon every occasion) to take them in a trap. Though he cannot prevail, yet provoke us still he will to fight, and try our manhood: neither can we otherwise be conquerors, than was Christ our Captain, and head; who by dying in the field, recovered life both for himself and his Soldiers; for nothing but Death can end this combat. Our life is a warfare, and that most strange; for any section 2 other war may have an end, job 7.1. either by a conclusion of peace with the enemy, or by flying far from him, or by overcoming him in fight. But in this spiritual war we cannot lawfully make any peace with these our enemies, the Devil, World, and Flesh, etc. For so it would prove our overthrow and destruction; they being unto us so many traitors, and irreconcilable murderers. It would be worse for us, then for the silly Sheep to make peace with the Wolves. Neither yet can we flee, and so get from them: for the Devil will pursue us into every place (with his whole armies and huge hosts of his old tried and trained Soldiers to invade us: within us are our corrupt affections, and covetous lusts, as his hirelings. And wheresoever we become in this life, these our enemies will find us out; therefore we must fight or be foiled, we must overcome, or be conquered. This war resembles the battles of the Israelites, Deut. 17. & 20▪ 16. against the Kings and inhabitants of Canaan, they must destroy them, peace they might not make, or admit them tributaries: yet God's people were commanded not to fear them, nor to retire into Egypt: therefore of necessity they must fight to overcome them. True it is (considering our own nature) that we have just cause to fear so strong and mighty enemies: but as God in old time encouraged josuah, that he should not be afraid, in assuring him of his presence so must we manfully stand in this combat, and in Christ (our true josuah and captain jesus) we shall be more than conquerors. And as the Devil (with his armies) maketh war against all mankind: so especially he fighteth against Christ the section 3 head, and his faithful members. The woman with her Son, he seeketh to drown and overwhelm with a flood & sea of temptations: Apoc. 12.15.16 As Satan tempted Christ when he was baptized, and filled with the holy Ghost: Math. 4. so will he still pursue the best Christians which have received of God the greatest graces and gifts. As thieves rob not beggars, but rich men; Chrisost. and Pirates pursue those Ships the most that are of dearest prize: so the Devil would make a prey of such, especially as are furnished with faith, and other heavenly pearls of greatest value. In any commotion whom do rebels most endeavour to kill and spoil, but those especially that are faithful to their Prince, and will fight for their Country? Now the Devil is a rebel in the Lord's kingdom: whom then will he most trouble, but the godly which are Gods faithful soldiers, to fight his battles against him? He that will reign with Christ in heaven, must overcome the Devil on earth. The Devil is a Peripatetic (saith one) always walking section 4 and going about, 1 Pet. 5.8. seeking whom he may ensnare, and all is fish that comes to his net. Our hearts being as deep rivers, and the Devil being no more able to discern the thoughts thereof, than the Angler can descry what fish is in the water (for the secrets of all hearts are only known to God,) he baiteth a hook for us, and by the going down of the line, he knoweth we are sped. If he see any covetously given, he setteth riches before him; if any be ambitious, he offereth titles and preferments, etc. He hath manifold nets of temptations, sometimes besetting us with vain pleasures and sometimes incirkling us with inordinate sorrow and care; now fetching us in with fear, and anon pricking us forward with pride and presumption: As he findeth us affected, so he fitteth his baits, and by our ready and greedy apprehension of his temptations▪ he effecteth our destruction: And as a cunning Fisher (knowing how to hold the fish he hath hooked) he will give them line and liberty, but yet they shall walk no further than he list, that he may draw them back again at his pleasure: as the child playeth with the bird tied by the leg, not suffering her to fly but the length of the thread. Therefore the bait that he layeth for us, being our bane, let us not come within the length of his line, or within the compass of his nets. Let God's word rather be our bait and hook to catch us, which being taken, taketh us, and happy is he that is taken therewith, no to his slaughter with the fish, but to the salvation of his soul with the faithful. section 5 The Devil weigheth well our old wants, the course of our cares, the fashion of our affections, and out of the nature of our qualities, worketh his malignities; like a subtle Soldier trained up in the wars▪ that layeth siege to that place of the wall that is weakest. He observeth our infirmities, and taketh advantage of them. As a man when he would strike fire out of a flint marketh which end of it is fittest for the stroke of the Iron, that it may sparkle the sooner▪ So this subtle Serpent observeth that affection that leaneth to sin; and that he smiteth with his iron of temptation, that a spark of our consent thereunto being added, the flame of sin may sooner be kindled, to consume the whole man. He seeth every one's complexion, and so accordingly applieth his temptation. One man is given to solace, another to sorrow; one to fear, another to pride, etc. Let us therefore be as wise for our salvation, as he is wily to work our damnation. Satan by worldly baits and sleights leadeth many thousand sinners blindefold to perdition, as a Faulken or carrieth his Hawks quietly on his fist, being hooded, which otherwise he could not so easily do if they had they see and sight of their eyes. And as Satan assaileth us all the days of our life; section 6 so is he, and will be, most busy at the hour of death: who dealeth (as Tenants do when their Leases are ready to expire, than they rack and take all things to the utmost, they make money of any commodity, they scrape to themselves by hook and by crook whatsoever they can; so fareth it with Satan. The time of death is the last hour of the world, and then he playeth reaks, he ruffleth it apace, as though he were wood. And no marvel why he taketh the greatest advantage at our death: for than he must overcome, at that instant, or not at all: then his rage is great, because his time is short. Revel. 12.12. Thus being acquainted with Satan's wiliness, and watchfulness to do us hurt (especially at our latter end;) let us now further display his manner of fight in the field, and his Soldiers and weapons that he employeth in this war against us. Now the Devil in his Plea against us, for our just condemnation section 7 and death, bringeth in the Law, even the most righteous Law of God, which man hath transgressed, and by transgression thereof challengeth to hold him in his kingdom. From whence he thus reasoneth against our salvation: Whosoever breaketh the Law of God shall die the death: But every man hath broken the Law of God: Therefore shall every man die the death. And by the virtue of the Law (saith Satan) I will hold him in death. The Law is according to God's nature, good, holy, and righteous, and therefore the death of man ponounced by the Law is just, and his condemnation righteous. God the Lawgiver is infinite & eternal, and so his justice offended; therefore his death (by transgressing) must be endless and everlasting. God is just, and cannot deny himself: He hath said, that if man break his Law, he should die the death, and therefore death shall hold him. God is perfect and pure, and therefore the satisfaction must be answerable to his nature. His righteous Law binds both soul and body to obedience, even every man's thoughts, words, and works: and therefore let every man perform this, and he shall live. section 8 These and many more are the darts of the Devil, which he casteth against our souls to wound us to death, the least of which assuredly would pierce us through, were it not that the strength of jesus Christ rebounds them back, and blunts them. He alone is our shield and buckler, our helmet of salvation, our Castle and house of defence: he covereth us with his wings, and we are safe under his feathers: his faithfulness and his truth shall still preserve us. For all these dangerous darts and a thousand more are nothing to his power; their force is less, and their violence weaker than straw or stubble to the furnace. But to hasten the answer: God's justice indeed is section 9 gone out, it cannot be reversed. Man must keep his Law, or man must die eternal death. Whereupon it pleased the only Son of God to become the son of man for our sakes, and so as man to satisfy the Law of God for our sins, that God's truth might not be altered. No Angel nor Saint could be our Saviour in this case, but man who had offended God: Now man of himself being too weak to bear this heavy weight, Christ being God, became also man (as we have heard) that so he might suffer as man, and save as God. Our Mediator was God and man: Man and God were foes, and therefore being God and man, he reconciled man to God. And as the first Adam by transgressing brought death upon all men; so Christ the second Adam by obeying brought life to all believers. God's purest justice could not exact the thing which he fulfilled not: It required the performance of the Law, this he accomplished, being the end of the Law and the Prophets. He was the substance of all the old Ceremonies, and the very body of all the shadows of the Law. He was circumcised and baptized, Luke 2.24. and so fulfilled all righteousness: he paid tribute, Math. 3. and was obedient in all things, and was under the Law; so his coming was not to break the Law, but to fulfil the Law. As it required perfect holiness in man, so he was a man without sin; conceived by the holy Ghost, therefore he was not afraid to say to the faces of his foes, Math. 27.24. Which of you can rebuke me of sin? Yea, the judge himself that condemned him washed his hands (as a witness of his cleanness) I find no fault in this just man. True therefore is the saying of the Apostle, that he was made sin for us, 2 Cor. 5. which knew no sin, that we might be made the righteousness of God through him. He is truly called the Paschall Lamb, most pure and unspotted, which taketh away the sins of the world. 1 Pet. 1. 11●. joh. 1.36. To him all the Prophets bear witness, that justly through his name is preached remission of sin: Acts 4.12. and that there is no other name under heaven by which we can be saved. Thus he fulfilled the Law for man which had broke section 10 the Law, being man himself▪ His obedience was most perfect: he left nothing unfulfilled. And as he kept the Law which man had broken; so likewise did he bear the punishment which he deserved. The breach of the Law was the curse of God and eternal death: Gal. 3.13. He therefore became accursed, and sustained death, even the death of the Cross accursed of God: and so by death overcame death, and by his curse brought the blessing of God upon us. He canceled the hand-writing that the Devil had against us: Col. 2.14. he nailed it to his Cross, and made it void, so that now the faithful may triumph through Christ, (Death being swallowed up in victory,) they may boldly exclaim and say, 1 Cor. 15. O Death, where is thy sting! O Grave, where is thy victory! for the sting of Death being Sin, and the strength of Sin being the Law, and both Sin and Law being abolished through Christ, there is now no condemnation that remaineth: Rom. 8.1. and therefore thanks be to God who hath given us the victory through jesus Christ: 1 Cor. 15. for he hath taken our sins upon his back; he hath satisfied the Law of God, not for himself, but for us; he died, that we might live; he was accursed, that we might be blessed; he was buried and rose again, that we might rise from our graves, and live for ever; he descended into hell, that we might ascend to heaven: his righteousness is our righteousness, and our sins are his; this exchange did he make for our sakes. And therefore (through Faith) by him we are revived, quickened, and strengthened. All his merits are imputed unto us as though they were our own, and our sins are truly his, for which he suffered and satisfied to the utmost. section 11 Christ jesus (I say) is our only satisfaction and sacrifice, Zach. 13.1. Psal. 16.5. 1 Cor. 1.30. Col. 2.27. joh. 10.9. Rom. 3.25. the fountain of grace and virtue, the portion of our inheritance, our righteousness, wisdom, sanctification, and redemption; our hope of glory, our door to heaven; the way, the truth, and the light; our atonement unto God, our Shepherd, Master, Lord, and King. To be short, he is all in all to us that are nothing. This our Saviour Christ hath abrogated the Law, and hath redeemed those that were under the Law, and he himself is the end of the Law, and that which the Law could not do, he hath accomplished in his person. And therefore O Devil let God's people go, for the Law cannot hold them: And therefore O death resign thy power, thy sting and strength is nothing, the Law being fulfilled, and Sin removed. The seed of the woman hath bruised the Serpent's head: Gen. 4.15. Ephes. 4.8. Christ hath led captivity captive, and given gifts unto men. He hath reconciled (and made as one) all things both in heaven and earth. He hath quite plucked down the partition wall, in abrogating (through his flesh) the hatred that remained. There is now neither jew nor Gentile, bond nor free, Scythian nor Barbarian, man nor woman, all (that believe) are one in Christ. Esay 11.6.7. He hath made the Wolf to dwell with the Lamb, and the Leopard to lie with the Kid; he hath made the Calf, the fat beasts, and the Lion so tame, that a little child may lead them; the Cow, and the Bear, with their young ones, not only feed but lie together; the sucking child doth play upon the hole of the Asp; yea, even the weaned child most safely putteth his hand into the hole of the Cockatrice. Christ hath now dissolved the works of the Devil, and broken his snares asunder, that all believing sinners might be made righteous through him, waiting for eternal life. He hath opened the eyes of the blind, and brought the prisoners from the dungeon; and him that sat in darkness, hath he placed in light. To conclude, by his triumph on the Cross he destroyed section 12 Sin, and so was Death in the same victory maimed: For Sin (as was said) is the sting of Death, and when Death had lost his sting, and was conquered in Christ's resurrection from death, Satan also lost his strength and power, which rested upon them which through sin were in danger of death. Finally, because Hell only devoureth them, which through Sin and Death are slaves to Satan; it followeth, that the other three by Christ being so mightily vanquished, that hell also (with all the torments thereof) were utterly subdued, and the faithful delivered. And so (according to the saying of Zachary) God hath performed the Oath which he swore to deliver us from our enemies, Luke. 1.32.33. that we might serve him without fear, in holiness and righteousness, all the days of our life. Now then, all we which believe, are freed from the slavery of Sin, kingdom of the Devil, gulf of Hell, and chains of Death; so that henceforth Death is no death to God's Children (through Christ) but great advantage, and appointed for a passage to a better life. And therefore though cursed reprobates may tremble at the name of Death and Devil, (to whom they are in thraldom,) yet Gods Children being conquerors through Christ, may well triumph: for now through him, we have an entrance made to heaven; and Death is the very door of life, a passage out of this world to the Father, a freedom from the prison of this body to go to Christ: It is a returning to our heavenly Country, from which we were exiled: This is the cause why the godly sigh and sorrow to be loosed, and to be with Christ. section 13 If Satan therefore charge us (as surely he will) with the greatness of our crimes, then turning to God, let us pray, that he will turn away his face from our sins, and not look upon us, as we are in ourselves, but in the face of jesus Christ that redeemed us from our sins. If he say that our sins are more than the sands of the sea, let us consider that his mercies are more, and most infinite, and look what sin can do against Christ, so much can it do against me which believe in Christ: for I am in him, and he in me, and therefore am righteous through Christ, who is a condemning sin, to condemn thee (O Satan) which art a condemned sinner. If he say it is absurd, for an unjust and wicked man, to expect the reward of righteousness; let us answer that Christ is our righteousness and redemption, Bernard. and that we shall never be without merits, so long as Christ is not without mercies. But from whence hast thou this hope? Because I have a good Lord, an exorable judge, and a gracious Advocate. But thou shalt be swallowed up of death? No, my Redeemer liveth, and my head is in heaven, who I am sure will draw me to him: Christ hath overcome Death, and opened to me the gate of Life. O Death thou wouldst have killed him with the sting of sin; but being of no force, thy strength hath failed, and he being my life is become thy death. And though Death (like a proud Goliath) dareth the whole world, 1 Sam. 17. to match him with an equal Champion; and whilst the whole host of worldlings show him their backs for fear, yet the true and humble Christian (with Faith and resolution in Christ) dare show his face and stand to the fight, till he have foiled him, and wounded him in the forehead, (as David the great Giant,) even the wont seat of terror and fear, and trampling him under foot, can cut off his head with his own sword, victoriously triumphing over him. A most admirable victory we die, and are not foiled; yea, we are conquerors in dying: for we could not overcome Death if we died not. But thou shalt be damned, saith the Devil? Satan, section 14 thou art a false accuser, and no upright judge; one that art damned thyself, and not a condemner of others. But the Law of thy God, accuseth and condemneth thee? Satan, Christ hath fulfilled it, and given his satisfaction unto me; to him I only cleave, who hath fulfilled it, so that I myself have nothing to do with it: I have another Law which striketh it down, even the Law of liberty, which (through Christ) maketh me free: For my Conscience which henceforth serveth the Law of Grace, is as a glorious Prince to triumph over the Law of Wrath. But see how many Legions of Devils look for thy soul, as Death for thy body? I deny it not, and should therefore despair, but that I have a strong protector, who hath vanquished their tyranny and hellish hatred against me. Yea, but God is unjust if he bestow eternal life upon malefactors? Nay, he is rather just in keeping his promise, and I have long ago appealed from his justice to his Mercy. But thou flatterest thyself with vain hope? No, the Truth cannot lie to me, (Satan) and it is thy property to deceive. Oh but thou seest what thou leavest in the world, but what after this life thou shalt enjoy thou knowest not? I tell thee Satan, these things that are seen are temporal and momentany, Heb. 11.1. but the things (which as yet I see not, yet hope assuredly to enjoy,) are eternal and peerless. Again, he doth more than see which firmly believeth. But (alas!) thou goest hence laden with evil deeds, and destitute of good? Yet will I entreat my Christ to unburden me of the evil, and to clothe me with his good. john 9 Ezech. 18. But God heareth not sinners? I know he heareth penitent sinners, and for such he died. But thy repentance is too late? No, it is never too late in this life to turn to God, as we truly learn by the thief upon the Cross. But thy Faith is weak and ready to fail thee? Yet I will pray to God for the increase and strengthening of it, and then it shall never fail me. section 15 But how canst thou be persuaded of God's favour, who doth thus torment thee with sickness? God doth it in favour and love (Satan,) as the good Physician giveth the bitter Potion, to cure his Patient: and we see that for the obtaining of bodily health, we are content not only to admit any loathsome Pills, and unsavoury Receipts, but also (if need require) to spill and spare some part of our blood: how much more should we hazard for the recovery of the eternal health and salvation of our souls? But this cup of tears & tribulations shall be so tempered in measure, by our heavenly Physician, as that no man shall taste thereof above his strength: This dose of Aloes and other bitter ingrediences, (I mean the very cup of death itself) shall be qualified with heavenly Manna, and sufficient sweetness of joy and consolation. And seeing that God my loving Father tempered this Potion for me, and jesus Christ his Son hath begun unto me, shall I not drink it with thankfulness and comfort? But why will he have thy death so bitter and sharp? It is my Lord who can and will wish me nothing but good; and why should I (his poor and unprofitable servant) refuse to suffer that which the Lord of glory, and my blessed Saviour sustained himself? But it is a miserable thing to die? No, the death of God's Saints is precious in the sight of of God, Apoc. 14. and the ready way to eternal life; Blessed are the dead which die in the Lord, for (so saith the Spirit,) they shall rest from their labours? But the death of sinners is damnable? Yea, but he is no more a sinner that truly repenteth and is pardoned. Let not Satan tell God's children what they have been, but what they would be: for such we are by imputation, section 16 as we are in affection; and he is now no sinner, which for the love he beareth to righteousness, would be no sinner. Such as we be in desire and purpose, such we be in reckoning and account with God, who giveth that true desire and holy purpose to none, but to his children, whom he justifieth. Neither undoubtedly can the guiltiness of sin break the true peace of conscience, seeing it is the work of another, who hath commended us as righteous before God, and saved us. It must needs be granted that in ourselves we are weaker than that we can resist the least sin: so far off is it that we can encounter with the Law, Sin, Death, Hell, and Devil, and yet in jesus Christ we are more than conquerors over them all. If Satan summon thee therefore to answer for thy section 17 debt; send him strait to Christ thy pledge, and say that the wife is not sueable, but the husband; therefore enter thy action (Satan) against Christ my husband, and he will answer thee. Who then shall condemn us, or what judge shall daunt us, sith God hath acquitted us, and Christ (that was condemned) hath justified us? He is our judge, that willeth not the death of a sinner: he is our man of law, that (to excuse us) suffered himself to be accused for us. O gluttonous hell, where is thy defence! O cruel sin, where is thy tyrannous power! O ravening death, where is thy bloody sting! O roaring Lion, why dost thou fret and fume? Christ my law, fighteth against thee O law, and is my liberty: Christ my sin, against thee O sin, and is my righteousness. Christ warreth against thee O Devil, and is my Saviour. Christ's Death is against thee O Death, and is my life. Thou didst desire to pave my way to the burning lake of damned souls; but contrary to thy will, thou art constrained to lift up the Ladder whereby I must ascend to everlasting happiness and joy. In our trials and temptations, we must first search out section 18 the cause, and ascend to God, pleading guilty, and craving mercy at his hand? and not so much stand quarreling with the corruption of our nature, and Satan's malice against us. For as it were no good wisdom for a man condemned to die, to make any long suit to the jailor or hangman, (for they be but under-officers, and can do nothing of themselves) but must rather labour to the judge himself, who can either reprieve, or release him: so it is no good policy to stand reasoning so long with Satan in our temptations, who doth all by constraint and restraint under God our Lord, in whose only hands are both the entrance and issues of all afflictions, and Death itself. section 19 Whatsoever scruple therefore ariseth from ourselves, or is inferred of Satan, from any imperfection that is in us, it need not at all dismay us, because we save not ourselves, but are saved by him, who is made unto us from God wisdom, ●. Cor. 1.30. righteousness, Sanctification and redemption, that who so glorieth, should glory in him. Thus we must send Satan to Christ, who is our advocate to plead and defend our cause, which yet is not so much ours, as his own, because the question is not of our merits, or satisfactions (which we freely renounce) but of the merits of his obedience, and of the value of his Death unto the salvation of the souls of all the faithful. Thus shall we at once for ever stop the mouth of this our cruel enemy, when refusing to plead our own cause, we refer ourselves unto Christ, whom we know to be the wisdom of God, 3. Sam. 17. and sufficient to answer what possibly can or shall be objected against us. When David comes to fight with Goliath, he casteth away Saul's armour; all confidence in the world or man is laid aside, and he only trusteth in God. section 20 Doth the Law indite us of transgression? we must make our appeal to the court of Conscience in heaven, and there get a Supersede as to stay the course of Law, and so appeal to the throne of grace: from the Law of fear, to the Law of love (as Augustine speaketh. August. ) Doth the adversary urge our debt? our answer is, the obligation is canceled and the book is crossed; and the whole sum discharged. Christ hath passed his word, nay, he hath paid all that is due for us, to the utmost farthing. Let us show him our general acquittance under hand and seal, given us by God himself, with whom it is as proper to show pity, as mercy to help misery. This is my well beloved Son, Mat. 3.17. in whom I am well pleased. Here is the creditors own word, his own handwriting under seal: this is a very good quietus est in Law, it is proclaimed from heaven, and therefore sufficient to comfort poor distressed sinners upon earth. Mat. 7. The house built upon a rock was not moved when the storms beat and the winds blue. Christ is our sure rock, let us build our faith upon him, and we shall be safe. Men cannot be more sinful than God is merciful, if section 21 with penitent hearts they faithfully call upon him. If we come to Christ the fountain of all mercies, there shall we find God in his mediation, great without quantity, and good without quality (as an ancient speaketh. August. ) When the wandering Son had consumed his father's substance, yet returning sorrowful, his father received him: and though we sometime lose the nature of children; yet God doth never lose the name and nature of a father. To conclude, the Devil once overcome, gives a fresh assault again, he will never give us over, till death end the battle, and then he shall be foiled. As it comes to pass amongst warriors, if the one die in the field and fight, the other getteth the upper hand. Here is the difference, the faithful at the last, ever get a final conquest, & then ascend to heaven as triumphers, & there the Devil can assail them no further; he may compass the earth, job 1. but he cannot enter within the lists of heaven; he never came thither to assail any since he was first cast out: Death therefore is the day of triumph to the faithful, over all their foes. section 22 The last enemy that shall be destroyed is Death, to show us that till Death be commed and gone, an end of enemies will never come. 1 Cor. 15. When we see so many fall in the field by fight, we perceive there is no peace to be looked for with this enemy; but blessed be the dead which die in the Lord, they rest from their labours: as if the Saints never rested until rest and blessedness and dying in the Lord meet together. Apoc. 14.13. Here frail nature is the field wherein we must be ever toiling, and Death as it entered by Sin, so is it the end of Sin: for for fear lest if life had been prolonged, sin might have more increased: the Lord suffered Death to enter into the world, that Sin might cease; and to prevent that nature might not end in Death, God hath set down a day, when all shall rise again; so that Death in the end doth extinguish Sin, endeth our warfare, and maketh our nature durable. CHAP. V. The faithful redeemed by Christ, are still subject to corporal Death, and all other crosses of this life; yet being sanctified unto them, they are furtherances and helps to a blessed life. section 1 NEither yet are Gods elect so redeemed from Death, as that they shall not taste thereof at all; for though Christ hath drunk the dregs of that cup; yet every one must have his draft. It was enacted of old (as we heard) that all men must die, Heb. 9.27. that all must go to death's prison, without bale or mainprize. No remedy can begot, no dispensation purchased: Death must give us all our last purgation; But his strength and sting is gone, there is our comfort: Death now is but a Physician to cure our maladies, and all Death's factors (as crosses and afflictions) shall but further and fit us to a better life. And why should this point seem so strange, and so section 2 mightily move and amaze so many millions of men as it doth, that mortality and death, crosses and all calamities in this world, are common to good men, as well as to bad; to the dearest Saints of God, as to the vilest sinners? for beside the common guilt of sin (which is cause sufficient) what thing in this world, have they not common with other men, with whom they have a community of flesh and blood? Barrenness and penury, dearth and famine, drought and deluge, wars and hostility, shipwreck and sinking, dolours and diseases, with all other miseries and maladies in this world do betide them? yea, many times here, they shall weep, when the wicked laugh, till hereafter that their sorrows be turned into joy, and their tears wiped away. joh. 16.20. Apoc. 13.10. Herein is the patience of the Saints, the trial of their faith, and exercise of their hope seen and approved of God. Christ indeed hath altered the nature of the first Death section 3 to the faithful, but not taken it quite away: first it was ordained as a punishment for sin; now it is made a passage into heaven; than it was inflicted as a curse, now Christ hath turned it to a blessing. It did at the first deprive men of good, but now it putteth them in possession of eternal happiness. jacob (not long before his death) pronounced this as a curse from the Lord, Exod. 32.28. upon the tribes of Simeon and Levi, for their cruelty against the Shichemites, that they should be divided in jacob, Deut. 33.8.9.10. etc. josuah 21.41. Numb. 18.21.24. and scattered in Israel: yet when the children of Levi showed their zeal and obedience, in killing the Idolaters, at (Moses commandment, the Lord turned this curse into a blessing. This scattering was a furtherance unto them, to make them more fit to teach the people in every city, and so to receive the Tithes of every Tribe. joh. 1.5. 2 Cor. 4.6. Gen. 1.3. So at the first the Lord threatened death, as the punishment of sin, but (by faith in Christ) it is made the end of sin, and the beginning of glory. He that could at the first bring light out of darkness, could after bring a blessing out of a curse. If Physicians (by their art) can extract an Antidote, or preservative against poison, out of poison itself; why may not God by his infinite wisdom and power draw good out of evil, mercy out of judgement, and a blessing out of a curse? Death (saith a learned Father) as yet remaineth for the righteous, August. de peccatorum meritis & remiss. lib. 2 c. 34. to exercise their faith withal: for if immediately upon remission of sin, there should follow immortality of the body, faith should be abolished, which waiteth in hope, for that which is not yet enjoyed: yea, the Martyrs could not testify their faith and patience, their courage, constancy, and love to Christ, in suffering Death for his sake. section 4 Nothing is more grievous to a Christian heart, than the practice of sin, Rom. 7.24. but death destroyeth them all. Sin brought in Death, and Death must drive out sin. After death our Sanctification shall be perfect, and not as here in part. Faithful men shall be like Angels in heaven, readily, willingly▪ and cheerfully to do the will of God. As herbs and flowers breed worms by nature, yet worms at length do kill both herbs and flowers: So Sin breedeth Death in itself, and Death at last shall prove the bane of sin. judg. 16.30. As Samson could not kill the Philistims but by his own death, no more can Christians get the conquest of sin, but by the loss of their lives. At the first (as was said before) Death was ordained as a punishment for sin; now God doth use it as a means to stop the course of sin. Gen. 2.17. It was said there unto man, If thou sin thou shalt die the death: Aug. de civit. dei lib. 13.4. but now it is decreed thou must die, lest thou continue in sin. That which then was to be feared, that men might not sin; must now of necessity be suffered, that they may be freed from sin. Sin hath taken such a deep root in our bodies, that it cannot be destroyed without the destruction thereof. Like the Leprous houses, strongly infected, nothing would serve to purge them, Leuit. 14.45. but needs they must be pulled down: Our corrupt flesh and nature must quite be plucked up by the roots, lest any spur or sprig remaining, the buds of sin do sprout afresh from the same, our old house must be plucked down, that so they may be built again, as new Temples to the lord Epiphanius contra heres. lib. 2. sect. 1. Sin (saith one) never ceaseth to be in our bodies, until we come to be blessed with a shuffle. If there could any human receipt be prescribed to avoid all crosses and afflictions, with death itself, it would section 5 be purchased of some at any rate: but both it is impossible that earth should redress that which is sent from heaven; and if it could be done, yet the want of misery would prove miserable unto us: For the mind of man being cloyed with continual prosperity, would grow a very burden unto itself, loathing that at last, which intermission of trouble would have made full sweet. Give a free horse the full reins, and he will soon be tired. Summer would be no summer, if winter did not lead it in, and follow it out. Pain, pleasure, grief, sickness, health, with death it section 6 self, be God's Soldiers, Math. 8.9. which Christ our Captain hath under his government; if he bid them go, they go; if he bid them come again, they come; if he bid them do this or that, they perform it. All evil, and consequently death itself, are profitable and medicinable, to the children of God, whither they be sickness of body, poverty, worldly losses, deprivation of friends, etc. which (if they be undergone as the fatherly chastisements of our good God, for our reformation) then are they wholesome remedies for our souls, for with such easy and short receipts God doth heal the sores of sin, to spare our souls in the world to come. He sends afflictions as preventions of sin, as many be let blood before they be sick, for fear of sickness. The superfluous sprigs of the Vine are pruned to make it more fruitful; God doth diet his children, lest by riches they should grow proud, by sin become insolent, by liberty wax wanton, etc. All wicked instruments of our trials are but as Apothecaries, to make drugs to heal our infirmities; they are as Masons to smooth us (being as rough Stones) for the building, as furbushers to varnish us from the rust and canker of our corruption, as Scullions in the Kitchen, to scour us, and make us bright vessels, for the Lords own Table. Yea, all the crosses of the faithful are but as unsavoury Physic, yet wholesome for the recovery of their sick and sinful souls. A sound body (saith one) many times carrieth within it a sick soul. Some labour of the pleurisy of pride, some of the dropsy of covetousness, some of the staggers of inconstancy, some of the fever of luxury, some of the lethargy of idleness, others of the frenzy of anger, etc. And it is a rare soul that hath not some sickness. Now crosses and afflictions are ordained of God as his medicinable remedies. What though they be unpleasant? they are Physic; it is enough if they be wholesome: not pleasant taste, but secret virtue and operation, commends the medicine. If they cure thee, they shall please in displeasing, or else thou lovest thy taste above thy soul. section 7 Surely we men are very fools in the estimation of our own good. Like children, our choice is led altogether by show, no whit by substance. Though thou knowest what dish is pleasant to the eye, and taste, yet thy Physician knows best what is wholesome. Thou wouldst follow thy appetite too much, and wouldst dig thine own grave (as it were) with thy teeth, but God over-sees thee, and overrules thee. wouldst thou then willingly go to heaven? what better guide canst thou have then him that dwelleth there? If he lead thee through the deep sloughs and marish grounds, brakes, brambles, or thorny thickets, know thou that he knoweth this to be the nearer way, though more cumbersome. Can there be in him any want of wisdom, not to foresee the best? can there be any want of power, not to effect the best? since what his power can do, and what his wisdom seeth should be done, his love no doubt hath done, because all are infinite? He willeth not things because they are good, but they are good because he willeth them; yea, if aught had been better, this that befalleth thee had never been. God willeth that he doth, and if thy will accord not with his, whether wilt thou blame of imperfection? If our affections might always feed upon Mannah, we section 8 would loathe it: Numb. 11.4. if our inheritance did stretch itself to the plains of jordane, we would enlarge it; and if our pre-eminence might reach to heaven, yet would we raise up our hearts higher. These were the itching humours of Eva, who thought not Paradise spacious enough for her habitation, nor the dainties of Eden sweet enough for her taste, nor the presence of God good enough for her company. But where the superscription of holiness to the Lord, Exod. 28.36. 1 Tim. 6.6. is engraven on the head, and the persuasion of godliness to be gain, is engrafted in the heart, there (saith a learned man) the lust of the world, and the dust of the earth shall be shuffled together as pairs and pearls of equal price, account, and continuance. Therefore the Lord hath here choked our fields with thistles, and wrapped up all the treasure of the world in rust, that seeing the ground whereon we stand to be out of Paradise, and the staff whereon we lean to be but rotten wood, we might pray to God to have the sword put up that stoppeth us from the tree of life; Gen. 3.24. and those boughs cut off that shadow us from beholding our sins, borne and sustained in the body of Christ. Therefore the waters of troubles and afflictions are but section 9 as a bath to the faithful, to cleanse and purge them from those corruptions they gather by walking in this dirty world. The chaff and wheat both feel the flail, yet the chaff is free from the Millstone, from the Fan, and from the furnace; of these only doth the wheat taste: and so happy is he that is ground and baked (as it were) in an oven, and so made fit manchet for the Lords own diet. For though the chaff feel not the hardness of the Mill in grinding, nor the heat of the Oven in baking; yet being good for nothing, it is cast forth, Psal. 1.4. scattered with the wind, and trodden under foot. Such is the state of the wicked: Mat. 13.38.40. they are separate as tars from the corn, either to be burnt in his displeasure, or blown from his presence. God in this life (knowing the dangerous temptations of his Children) doth sift and boult them with afflictions (the mother of humility, and true nurse of repentance) lest in time they should lose the experience of their knowledge and faith in Christ, and so seek some easier kind of life for flesh and blood. Neither can we truly repent, until by some cross we know this world to be a place of sorrow: for so long as we make our prosperity a bulwark to beat down all harms, we are to look for adversity to beat down the high sail of our proud hearts, whereby we gad after our own lusts, and leave the anchor of peace, which is our trust in God. section 10 Neither must we think, that we shall ever be shut up (as it were in a mewe) to see and sustain no evil at all. Let us look to fall but on our knees, because God's hand doth hold us. Let us look to be humbled, but yet in mercy, because the Lord sustaineth us: for if this were not, what trial and examination should there be of our faith? If our way lay always (as in a fair meadow) that we might run along (as it were) by the water side, into a shade, and that there should be nothing to cross our desires, who could vaunt that he had served God with good affection? But when our way shall sometime be rough and ragged; when one while we shall enter into a quagmire, and another while march on craggy rocks and stones of temptations, then shall we have the use of a well exercised mind, in prayer, in repentance, and in contempt of this life. Thus it is requisite that God's graces should not be idle in his Children, but set on work by afflictions, whereby they may be known in due time and place; as also be taught, that though sometime they have much in possession, yet that they hold but little in affection: and when God doth most advance them, to fear their wants of humility. For if the Lord by multiplying his mercy increaseth our account, we are often to suspect ourselves for the using of God's blessings, who often giveth that in judgement, which he might deny us in mercy; and often waineth us from some things in his love, which he might give unto us in his anger. It is best here to be pressed and harrowed with the rake section 11 of God's judgements: and blessed are they that to their own salvation, feel sorrow and grief in their body, whiles sin may be both punished and purged. It is better for us to run to the Lord in this life, lest we tarry till the Lord have locked us up with the heavy fetters of desperation, when he shall summon us to the bar of his justice and judgement in the sight of his Angels, and (impanelling the great Inquest of his Saints against us) shall denounce our fearful and final sentence of endless condemnation. As Moses Rod (saith one) striking the hard Rock, brought forth water: Numb. 20.11. so the Rod of affliction (falling upon our stony hearts) by the working of God's Spirit, mollifieth them to contrition, and oftentimes brings forth even floods of tears to repentance. One compareth the crosses of God's Children to a File of Iron, that taketh away the rust of the soul: to a Purgation cleansing the body from ill humours: to a Furnace consuming the dross, and purifying the Gold, etc. Though the wind blow cold, yet doth it cleanse the section 12 good grain: though the fire burn hot, yet doth it purify the best Gold. Afflictions are both sufferings and instructions. Though God be a chastising Father, yet a Father; though a launching Physician, yet a Physician, and therefore one that loves and cures: we need no more but lay open our grief, and let him alone with the salving, who seeth chastisements sometimes as necessary for the soul, as medicines for the body. When the waters of the Flood came upon the face of the earth, down went starely Turrets and Towers: but as the waters rose, Gen. 7.17.18.19. so the Ark rose still higher and higher: In like sort, when the waters of afflictions rise, down goeth the pride of life, and lust of the eyes, with the vanities of the world, but our souls (as in an Ark) by a true and a lively Faith, ascend higher and higher, and draw nearer and nearer towards the heaven of heavens. Neither need Gods children care what crosses they sustain: For as there is none more shameful than the Cross of Christ; so all the afflictions of Christians are accounted his. If we be poor, despised, imprisoned, or whatsoever is the fruit of sin, betid us, God is not as man to turn away his face, but we are the more dear in his sight; and every cross sealeth the love of Christ, who suffereth with us, who likewise was made sin for us, 2 Cor. 5.21. who knew no sin, that we might be made the righteousness of God in him. Who then can be discouraged with the afflictions of this life, or envy at the wicked to see their ease and peace? No, no, these be but broken weapons, and cannot possibly enter to the heart of our souls; only let us take heed of sin, that it reign not over us, for therein Christ hath taken no part, and by it only we are separated from him. section 13 When Gods children think themselves furthest off from the Lord, they are nearest to him; when they think themselves to be fullest of confusion, than the Image of Christ is most liveliest within them. Esay 54.8. The Lord may hide his face for a while, even a moment, as he did from Christ, but he must needs return unto us with everlasting compassions: for the Image of his Son is clear within us. A blessed sorrow, and woe full of happiness, that fashioneth these days of our vanity to the likeness of the age of Christ, that with him at last we might reign for ever. A precious countenance it is, in the sight of God, that appeareth without beauty in the eyes of men, and an unspeakable treasure of joy and gladness engraven in these vessels that are but earth and ashes. When Christ is the pattern (whose similitude we bear) who can be discouraged under the Cross? Unto this he hath predestinated us, Rom. 8.29. that we should be like unto his Son, in all afflictions, and so be honoured with him in the day of glory. Chrisostome saith very well, that then we have most section 14 need of God's providence, Chrisost. in Psal. 9 when we are delivered from adversities; and then we have most cause of fear, when we are freed from dangers. For like as we do much more fear the Lion or Leopard, when they are let loose, then when they are chained up: so our untamed affections (when by prosperity they are unbridled) are much more to be feared, then when by troubles they are kerbed and restrained. He that will be able to bear the cross of all crosses; namely, Death itself, must first of all learn to undergo smaller crosses, as sickness in body, troubles of mind, loss of goods, friends, and good name; which may fitly be called little deaths, and the beginnings of Death itself. For the afflictions and calamities of this life, are as it were the harbingers and purveyors of Death: First therefore we must learn to entertain these messengers, that when Death (the Lord and Master himself cometh) we may in better manner welcome him. Whom God most loves, those he most proves by afflictions. Why is it that in a Camp, the most perilous section 15 actions and attempts are committed to the most courageous and valiant Soldiers? Why do Captains send out the most choice and resolute men of war to give the enemy a canvisado, to discover a way to win a passage, or to drive them away that guard the same? There is none will say my Captain hath done me wrong, but rather he holds me in great esteem: So God's children rejoice in their trials, whereas cowards and effeminate men lament and weep. God deals with his elect, as Masters do with their Scholars, who set them the greatest task, of whom most hope is conceived. To be in daily dangers, maketh us lightly to esteem the same. Thus are the bodies of the Mariners hardened unto the Sea: thus come knobs in the poor labourer's hands: so are the soldiers arms strengthened for the Spears and Darts, and the members of those that run made nimble for the race. And in very deed, that part in any man is the stronggest, that most is exercised by pains and toil. There is none so firm and solid a tree, as that which the winds oftenest beat upon: for being thus beaten and ballasted, it knitteth together and spreadeth the roots more firmly in the ground. The fire tries the gold, and misery men of courage: Seneca. There is no peace without war, no rest without toil, no crown without crosses, no reigning without suffering, no glory without shame and shaking in this woeful world. section 16 Many would feed upon manchet, and always tread upon Roses: I mean in serving God they would be freed from all afflictions. They love Canaan (with the Israelites) but they loathe the wilderness. The running waters of Shilo they would taste, but the rough stream of jordane they cannot tallage. Mark 10.35. james and john would have the seat of honour, but they would not drink of the bitter cup. But we must know that the way to heaven is not strewed with flowers, but set with thorns, yet is it both the strait and the right path to immortal glory. The persecutions and troubles of God's Children shall never cease, till the World be without hatred, the Devil without envy, and our Nature without corruption. Even the sweetest of all flowers hath his thorns, and who can determine whether the scent be more delectable, or the pricks more perilous? It is enough for heaven to have absolute pleasures, which if they could be found here below, certainly that heaven of heavens, (which is now not enough desired) would then by such means be altogether feared. God here compoundeth our pleasures to the fashion of ourselves, so as the best delights we have, may still savour of the earth: thus God doth weary us in the world, to wean us from it. section 17 And for Death itself (which by nature we so much abhor,) God hath mitigated and broken the sorrows thereof, that though they tire the flesh, and amaze it for a season, yet they cannot extinguish the hope of a Christian. for what can Sin (the sting of Death) prevail against us, being pardoned in Christ? The abundance thereof causeth abundance of grace, Rom. 5.15.21. and the greater remission of sin procureth the greater love of God. What therefore can Satan gain by his assaults, but to multiply the reward, and make the Crown of God's Saints far more glorious by their sufferings? Death may put out our carnal eyes, yet Satan hath not whereof to rejoice, so long as Faith enlighteneth the mind, never removing her eyes from Christ jesus crucified: So forcible and effectual is the spiritual contemplation and insight of Christ crucified, that it turneth despair into hope, and hope into joy most glorious and unspeakable. The humbing Be having lost her sting in another, section 18 doth still notwithstanding make a grievous noise, by her often buzzing about our ears, yet we know she cannot hurt us: So Sin and Death having lost their sting in Christ, do not as yet leave their murmuring, but with furious storms of temptations seek still to terrify our souls, though not able to wound us to everlasting death. Indeed Death may fray us at the first sight, Exod. 4.3. as Moses rod turned into a Serpent, made him fly from it for the present: but through confidence in God (who hath willed us not to fear) we shall find it a blessed means to divide the waters of many tribulations, to make us a passage from the Wilderness of this world, Exod. 14.16. unto the heavenly Land of eternal rest. Neither can Death separate us from God, though it be fearful to the flesh, to see his prefixed end: nay, nothing hath greater power to join us to God, through the death of him that conquered Death. And must it not needs be joyful to a Christian, to be freed from this wicked life, wherein every day is the messenger of fresh sorrows, and wherein he findeth his corruption so burdensome? and therefore he is ready most cheerfully to embrace it, as the Soldier that cometh (after his valour showed in the field) to be made a Knight, or the King that goeth to his Coronation: for than they shall not have Reeds but Palms in their hands, (to show their triumph) and not to be crowned with thorns (as Christ in this world with his members are in mocking) but with immortal glory with God and his Angels, in the highest heavens. section 19 To conclude, Death is the key of the King of heaven, which in mercy he sendeth to deliver those that love him, from the irksome prison of this body of sin. It is the gate through which Gods friends escape from whole troops and swarms of evils. This whole wretched life (rightly considered) is nothing else but a continual cross and death of the old man, that being once mortified in all our members, he may most gloriously be transformed into the Image of God. For like as there can be no generation without corruption; for so much as that thing which is, must perish, that that thing may be made which is not: so this spiritual regeneration and transformation of man into God cannot be effected, unless the old man be first destroyed by death. CHAP. VI Gods Children in this world (as strangers and Pilgrims) have hard entertainment, their true heaven and happiness cometh hereafter. section 1 But for as much as the faithful (while they live in this world) are as poor strangers in their voyage, and passengers by the way in their journey; they must fit themselves for all assays, regarding neither the wind nor the weather, foul nor fair. Such as they find, they must take in good part. There is small provision for strangers unlooked for: as they come they must be accounted of. Happy sometime they think themselves if they may have any lodging in their Inn, if it be but bare house-room it must serve their turn for the tlme. The best lodgings are here taken up for great States; Luk. 2.7. Christ and his Mother must be glad of a Stable. The dainties and delicates are provided for the Nobles and great men; the bread of adversity, and water of affliction are commonly the diet of God's dearest children; Esa. 30.20. until the time of their refreshing come in a better life. Acts 3.19. Here for a little they shall weep and mourn, till hereafter God send them such exceeding joy that none can take away. joh. 16.20. And when God's children are well used in their hosteries, section 2 yet no allurements can make them stay long, but that (after their bait) they haste on their journey: Neither will they much be discouraged, with their lets and impediments, but still comfort themselves, hoping this day that to morrow will be better; howsoever they still lag on, 1. Cor. 7.29. that they were at home. And because the time is but short, they weep as they wept not, and so likewise they square out their mirth, that nothing may long stay them in their travel, or much either allure or disturb them. As travelers therefore that have a long journey to go, prepare for the speedy and happy expedition thereof: so must christian's (saith one) make ready the chariots of good consciences, the horses of fervent prayer, the oil of holiness for their Lamps, the sword of the spirit (which is the word of God) and the shield of faith, that so they may resist and overcome all their enemies, Eph. 6.26.27. and constantly proceed to their journeys end. Inquire and you shall scarce find out one faithful man section 3 to have had sound joy or contentment in this world. All his promises (saith a Father) are lyings, 1. King. 22.6. 1. King. 21.10. judg. 16. like the false Prophets of Ahab; his oaths manifest perjuries of jesabels' false witnesses: The love of the world, is like Dalilahs' to Samson; his friendship a judas kiss; Math. 26.48. his embracing the deceitful murdering of joab; his wine is gall, 2. Sam. 10.8. his meat venomous poison. He that doubteth, Apoc. 17.4. let him stand a far off, and view the world (for they that approach near can neither see God, nor know themselves) and he shall see with Abraham a filthy smoke, ascending from the world (as it were from Sodom) ready to strangle him, if he fly not from it. This deceitful world (saith one) is like to wretched Laban, Gen. 19.28. which promised poor jacob fair Rahel for his seven years service, and in the end deceived him with blear-eyed Leah. Gen. 29.23. 1. Sam. 18.17. & 19 Like unto Saul that promised Merab to David, yet must he be pleased with Micoll, or go without. And what false and fair promises doth it daily make of long life, health, wealth, and promotion, and yet cuts some off in the midst of their days, and bringeth others to beggary and disgrace? Go ye (if it were possible) over the whole world, behold Countries, and view Provinces, look into Cities, and hearken at the doors and windows of private houses, of Prince's Palaces, secret chambers etc. and you shall hear and see nothing but lamentable complaints; one for that he hath lost; another for that he hath not won; a third for that he is not satisfied; ten thousands for that they are deceived of the world. Can there be a greater deceit then to promise renown, and memorial (as the world doth to her followers) and yet to forget them as soon as they are dead? Who doth remember now one of many thousands that have been famous Captains, Soldiers, counsellors, Dukes, Earls, Lords, Ladies, Kings, Queens, and mighty monarchs in the world? Psal. 9.6. job 13.12. hath not their memory perished with their sound? and is not their remembrance as ashes under foot? section 4 The shows of the world are glorious in appearance, but when they come to the proof, they are in effect as light as feathers; when they come to weight, they are but smoke; when they come to opening, they are but rags. The property of the world is to blind those that come to her, that they cannot know their own estate, even as a Raven that first picketh out the eyes of a sheep to dassell her from seeing what way to escape her tyranny. To be short, it hath all the deceits, all the dissimulations, all the flatteries, all the treasons that possibly can be devised. It hateth them that love it, it deceiveth them that trust it, it afflicteth them that serve it, it forgetteth them most that travel for it, & damneth them that follow it. It will requite us as Nabal did David: 1 Sam. 25.10. Who is the Son of Ishai that I should know him? etc. This whole world is nothing else but a main Ocean Sea of infinite troubles, and calamities, and scarcely cansts thou find any house (in all this land of Egypt) free from sighing, mourning, grief and sorrows. Exod. 12.30. Wherefore seeing this world is such a thing as it is, so vain, so deceitful, so troublesome, and so dangerous; seeing section 5 it is a professed enemy to Christ and Christians, and therefore excommunicate and damned to the pit of Hell; since it is an Ark of travel, a School of vanities, a seat of deceit, a labyrinth of horror: since it is nothing else but a barren wilderness, a stony field, a dirty swines-sty, a tempestuous Sea, a grove of thorns, a meadow full of Scorpions, a flourishing garden without fruit, a dungeon of Serpents, and poisonable Basilisks: Seeing it is a foundation of miseries, a vail of tears, a feigned fable, a delectable fancy: August. Epist. 39 Seeing (as S. Augustine speaketh) the joy of this world hath nothing else but false delights, true asperity, certain sorrow, uncertain pleasure, travelsome labour, fearful rest, grievous misery, vain hope of felicity. Since it hath nothing in it (saith Chrisostome) but tears, Chrisost. hom. ad Pop. Antioc. shame, repentance, reproach, sadness, negligence, labours, terrors, sickness, sin and death itself. Since the world's repose is full of anguish; his security without foundation, his fears without cause, his travels without fruit, his sorrows without profit, his desires without success, his hope without reward, his mirth without continuance, his miseries without remedies: Seeing these & a thousand thousand evils more are in it, & no one good thing can be had from it, who would be deceived with this vizard, or alured with this vanity hereafter? who would be stayed from the noble service of God, by the love of so fond a trifle as this world is? If the world were our proper Element (as the water for section 6 Fish) we had more reason to be so worldly minded; but seeing Christ hath said, ye are not of the world; joh. 17.14. for the love of Christ we must forsake the world, Math. 9.9. as Matthew his gainful receipt of custom, when he was called away. It is commodious to the life of the Fish to live wholly in the water, but it is hurtful to the soul of man to be given wholly to the world. For to get worldly gain, the body would fain live: but the desire of heavenly glory must make it glad to die. Worldly cares make a man very unresty with himself, but the comforts of God's spirit are a Supersede as to them all, Acts 2.2. and give him his absolute quietus est. So that as the holy Ghost filleth the house; so grace, peace and joy in the holy Ghost, fulfilleth the heart. And as he that walketh in the warm Sun, never desireth the light of the Moon: so he that walketh in the way to heaven, will never so much respect his affairs upon earth. The world rather feedeth than slacketh our appetites, as Oil doth the fire. Man laboureth to labour, Herodot. lib. 4. Phil. and careth to take care, ploughing upon the rocks, and rolling every stone for his gain, and is never at rest; likened (by one) to a people in Africa, that are at wars with the wind. section 7 But all creatures have their rest from God. He is God of all (saith Bernard) not that all things are of his nature. Bern. in Cant. serm. 4. but because of him, by him, and in him, all things consist. A Stone cast out of a sling never resteth until it come to his centre: Rom. 11.36. so God (whose centre is every where, and circumference nowhere) is our only rest, and without him (who is only infinite) our desires are never replenished, which are infinite and endless. We must therefore pass through this world (as the Israelites passed through Edome) who only desired to go through, Num. 20.17. and to make no stay at all: what should we set our delights in this Edome of the world? our passage through it is all we should require; we spend our golden days of prosperity (as ill husbands waste their substance) we know not how, and are in a manner so careless, as if God were bound to bring us to section 8 heaven whether we will or no. God hath set the earth under our feet that it should not be too much esteemed. The world itself is of a round figure (saith one) but the heart of man is triangular, and so comprehends more than the world. Our bodies walk on earth, but our souls should be in heaven, by heavenly desires; and we should frame our affections in form of a Ship (that is, closed downward, and open upward) in a hearty desire of happy state. Let my mind (saith Augustine) muse of it, let my tongue talk of it, let my heart love it, and my whole soul never cease to hunger and thirst after it. God's children in this world (with their trials and troubles) are tilled and manured as the ground, to be made section 9 fruitful and fertile, Mat. 27.32. and are here proved (with Simon of Siren,) every one with his cross, and must thus be contented to accompany Christ to his Kingdom. Manifold troubles are incident to all who are departing from the mire & dirt of Egypt, to do sacrifice to God, Exod. 8.25. who yet will bring them into a good land, that floweth with milk and honey. Here we are a flying before many jesabels', Psal. 137.4. here we sit in darkness, and see not the true light which shineth in glory. Luk. 15.13.14.23.25. Here we are poor captains (as in Babylon) how should we sing and rejoice in this vale of tears, in so low and marshy a soil, naturally so subject unto moisture? This far Country is full of penury and sorrow, no plenty, no music until we return unto our father's house; August. de verbis dom. serm. 70. while we are on this side jordane we are amidst many troubles and trials, we must look for no other, until we come into the heavenly land of rest; Gen. 8.9. and what is it to live long, but to be troubled long? Noah's Dove, at her first flight from the Ark, fetched many retires, but could find no resting place, till Noah opened the window to take her in again: So may our poor souls soar a time (by lifting up many a sigh and supplication to God) who at last will open the window of his heavenly Ark, Psal. 126.5. and then (and not before) they shall find safe footing after these worldly floods, for sure repose and rest. Here we do but sow with tears, 2 Cor. 5.1. there we shall reap in joy. Here our earthly houses are like the Tabernacles that were movable, Psal. 84.5. there they shall be like the glorious Temple sure fixed. Psal. 84.5. Blessed are they indeed that dwell in thy house, O Lord of Hosts. Those that at midday desire to see the superior planets section 10 and lights, must go down into a wondrous deep pit, from the light of the horizon wherein they live, This is an Astronomical experiment:) so to behold the light inaccessible and joys of heaven, we must be far removed from the love and delights of this inferior world; whilst we set our affections on earthly things, we seek for no better (for we look for no higher.) So long as Zacheus abode in the press among the other people, Luk. 19.3.4. he was upon to low a ground to look on Christ, till he climbed higher. Seafaring men, that have long been weather beaten (in the surging Seas) are wont to shout for joy when they discern the shore: So should Christians rejoice (after so manifold storms of this raging world) to draw so near by death, and by faith, to see a far off their heavenly harbour, and place of endless rest. Worldlings are like the Reubenites, content to stay on this side Iorden, Numb. 32.4.5. because it was a place fit for their Droves and cattle, and nothing regarded the promised land: so many desire to stay here and go no further, esteeming the profits and pleasures of this temporal life, more than of the incomprehensible joys of life eternal. They are so satisfied with earthly things, that they savour not heavenly, etc. men led captive into a foreign Country from their infancy, do not only forget their natural language, but even the desire of returning home: but to the truer Israelites, all is weariness, until they come into the land of rest. section 11 Augustine writeth of certain beasts (that are so patient of thirst) that seeing many puddles, and other waters, will yet never drink, till they come to a fountain that is very clear and clean: so should the faithful stay their desire till they come indeed to the true waters of comfort, so fresh and clear: Here we must but recreate ourselves, retaining still our thirst, until we come to drink our fill at the true fountain of bliss and happiness. The world's manner (saith one) is the jews manner, who were wont to bring the best wine first; joh. 2.10. but Christ observes his old manner, and keeps the best wine last. The Israelites many and often times murmured in the wilderness, thinking that after their deliverance out of Egypt, they should presently have all sweetness and abundance: Gen. 42.25 But they were deceived, God kept that until they came into the land of promise: we must not look for our happiness here, God reserveth that till hereafter. Here every day we must be gathering Mannah, but when the high Sabaoth cometh, than we shall cease. joseph gave his brethren provision for the way, Mat. 6.32. Psal. 92.5. but the full sacks were kept in store until they came home to their father's house. God gives us here a taste and assay of his goodness, but the main sea of his bounty and store, is hoarded up in the kingdom of heaven. In this life Adam shall eat his bread in the sweat of his brows, in labour and sorrow shall he eat thereof, until he return unto the earth, out of which he came: as if the days of man (by reason of sin) were nothing else but the days of sorrow, because every day hath her grief, and every night his terror. The Christian soul shall never sing her sweetest song, until she come to bear her part with the Saints in the joyful choir of heaven. Wherefore if our inheritance be that we shall reign as kings, why put we ourselves in such slavery of creatures? If our birth allow us to feed of bread in our father's house? Luk. 15.16. why delight we to eat husks provided for the swine? If a golden prize be propounded to such as win the race, and win the goal; why step we aside to follow flies and feathers in the air? CHAP. VII. The faithful in this life are subject to manifold infirmities, their bodies and souls are under the thraldom of Sin, and corruption, but Death breaks their bonds, and setteth them at liberty. section 1 MOst lamentable and fearful is Saint Paul's complaint (in the person of the faithful) that he is carnal and sold under sin, doing those things which he hateth, Rom. 7.14.15.18.24. and omitting the good things he willeth: that in his flesh dwelleth no good thing, and therefore crieth out (as a miserable caitiff) to be delivered from the body of this death. For as man at the first by sin rebelled against his maker: so all things (while he liveth) shall rebel against him; even man against himself, the flesh against the spirit: yea, both of them do what we can are liable to the tyranny of sin, which (as a soul and an unclean spirit having entered) will not again (without much renting and torment be driven out a doors? And were it not that our strong man armed (far greater than sin) had dispossessed him with violence; Luk. 11.22. desperate and forlorn had been our estate: yet here in this life the battle is but begun, and must continue all our term (as we have heard,) only death must end the wars, and make our conquest pleasant. God here will have us humbled all our days, before he will fully exalt us, when all times and days shall cease. Apoc. 10.6. section 2 The corruptions of this life, and manifold infirmities of our nature, shall be as gives about our legs, and fetters about our feet, to show our guilty condition, and what we are. He therefore that desireth so greatly to live, is like a foolish prisoner, delighting in his bolts, that may be free from his fetters; and careth not, that may go out of the jail and will not. Rom. 8.22. Shall the bruit beasts and senseless creatures (being subject to vanity) groan in their kind for the redemption of God's Sons, when they shall be freed from the bondage of sin; and shall we that are Christians, endued with reason, yea, and above reason, enlightened with God's holy Spirit, (especially when it standeth upon our joyful being, and everlasting dwelling with God in heaven) shall we not (I say) lift up our minds, beyond this rottenness of earth? Surely the very creatures shall condemn our backwardness herein, that we are worse than beasts bereaved of sense and reason. We may say of our unruly flesh (as one said once of a troublesome neighbour) Neither can I live with thee, section 3 neither yet can I be without thee. Here our nature (like Hagar the bondwoman) is very disdainful toward Sarah the freewoman, Gen. 16.4.5. Gal. 4.29. where the rebellious appetites strive against the regiment of Reason; where our wit (like another Hevah) still provoketh us to reach of the forbidden fruit; where Sin, like Tarqvinius the proud, would tyrannize, & challenge so a perpetual Dictatorship. We must not therefore commit the guard of ourselves to this body of sin, nor mingle our souls with the corruption thereof. join with thy friends, not with thine enemies: the flesh is thine enemy, because it contradicteth the understanding, and contends after nothing but to sow enmities and troubles. Mingle not thy soul therewith, for fear thou confound and defile it together: for making this commixtion, thy flesh (which should be a subject) comes to contemn the soul, which ought to command as a Sovereign, seeing she gives life to the body, and the flesh (on the contrary) effects the death of the soul. Though the soul be infused into the body, yet we may not think that she is confounded with the body. Consider the light, for an example, though it pierce into every place, yet is it not mixed therewith: we must not therefore confound the office and effects of so different substances, but let it reside in the body to quicken, lighten, and govern the same. section 4 We see by experience when we muse and meditate on a matter, we would not willingly see any body: we like not to hear any noise about our ears; having sometime our mind so fixed on our thoughts, that we see not that which is before our eyes. And in the night our cogitations are more firm, and we conceive the better of that in our hearts, which serves for our learning and instruction. Oftentimes many men close their eyes (when they would profoundly consider of any affairs) avoiding at such times the impediments of sight, otherwhiles seeking out some solitary places, to the end no company may hinder their contemplations. For this body of ours procureth divers employments which dulleth the soul's point, and slackens our intentions. Well therefore said job; job 10.9. Thou hast made me of the clay and slime. Our souls are (as it were) plastered with the flesh, but they dissolve not into it: Verse 11. Thou hast appareled me with skin (saith he) and flesh, thou hast interlaced me with bones and sinews: so that our soul is confined and extended through the sinews, that many times she is made stiff (as it were) thereby, and sometimes crooked by the heavy affections thereof. section 5 We must therefore rouse up our souls above the bed of our flesh, and rise out of this rotten sepulchre of the body of sin, that we may the more nimbly mount aloft towards heaven, and so retire from this dangerous conjunction of the body. Let us cheerfully march forwards towards our happy home: for what other thing is Death to the faithful, but the funeral of their vices, and the resurrection of their virtues? Let us therefore swiftly ascend (with the flight of love) to that high and happy hill, where we hope to rest. Let our souls soar aloft (like the Eagle) who flies above the clouds, she glisters and shines afresh (by the renewing of her plumes,) she raises her flight to the skies, where she cannot be entrapped by the snare, like other foolish Fowls, which descending downward, are entrapped by the Fowler. So take we heed lest our souls (groveling on the earth) be ensnared with Satan's begins and worldly baits. Now the better to discern the state of our souls, let section 6 us learn of the physician, who (according to the songs that he singeth, or playeth, upon the Lute, Harp or Recorder) hath his countenance and passions accordingly framed and affected: So the soul which useth the body, and playeth upon it (as an Instrument of Music) if she be sage, wise, and godly, will express (as it were with her finger's ends) the most inward parts and passions; so that a pleasant harmony of good manners will redound thereof, and we shall see her observe such melody in her thoughts and affairs, as that her deliberations and executions, will most sweetly accord. It is the soul therefore that needeth the body, but as an instrument; and therefore sovereignty is one thing, and service another: and there is great difference between that which we are, and that which we ought to be. As the Bee doth fall among the weeds (which seem section 7 sweet flowers) and lights on this, and sits on that, and tasting all, is pleased with none, but flies away: so here the faithful soul finds no delight in these flowers of sinful flesh and worldly weeds, but like Noah's naked dove, Gen. 8.9. returns again whence she was sent, and soars to heaven. No more than shall God's Children pain themselves in heaping together these exhalations of the earth; for the heavens shall be ours, and this mass of earth (which ever draweth us to the earth) shall be buried in the earth. No more than shall we weary ourselves with mounting from degree to degree, and from honour to honour; for we shall highly be raised above all heights of the world, and from on high, laugh at the folly of all those we admired, who fight here foolishly for less than a point or an apple, like little children. No more than shall we have such combats in ourselves; for our flesh shall be dead, and our spirit in full life; our passions buried, and our Reason freed in perfection. Our soul delivered out of this foul and filthy prison, shall again draw her own breath, recognise her ancient dwelling, and again remember her former glory. section 8 This flesh which we feel, this body which we touch, is not properly man: Man is from heaven, heaven is his Country, and his Air. That he is in his body, is but by way of exile and confinement. Man (indeed) is soul and spirit, Philip Mornay de morte. man is rather of celestial and divine quality, wherein is nothing gross or material. This body (such as it is) is but the bark and shell of the soul, which must needs be broken, if we will be hatched for a heavenly life, if we will truly live and see the light. We look but through false spectacles; we have eyes, but overgrown with pearls; we think we see, but it is in a dream, wherein we see nothing but deceit. All that we have, and all that we know is but abuse and villainy: Death only can restore us both life and light. And yet so blockish are we, that we think she comes to rob us of them. Though our soul (now for a while) be bound to our bodies (as Isaac was tied to the Altar) yet so soon as the bonds are loosed, Gen. 22.9. it mounteth up to heaven, a place of joy and bliss. Death deprives the soul of no good, but (freeing it from the burden of the flesh) makes it fitter for goodness. Ambr. de bono mort. It is the very grave of sin to the faithful, and the instrument and means to raise them up to the life of righteousness: through it the sinful bodies are resolved to dust, that so defiled the soul, and so the soul (once separated) aspireth to the heavenly Spheres. section 9 The nature of the earth (saith one) is cold and dry: so are our earthly affections to devotion and piety. The earth stands still without motion, and hath the circumference carried round about it: so God's benefits compass earthly men, and yet they are nothing moved. The earth doth often extinguish hot and fiery exhalations, which otherwise would ascend: so do earthly affections, many holy and heavenly motions of remembering our latter end: But the quality of the earth (which we should imitate for our good) is to be fruitful after tilling, because that the ground which bringeth forth briars and thorns is subject to a curse. Heb. 6.7.8. The dearest children of God (here in the flesh) are as section 10 poisoned vessels washed by the holy Ghost, wherein notwithstanding there rests some taste and tallage of the former corruptions: But the reprobate and wicked, are as barrels full of poison (infused of the Devil) wherein the spirit of God never showed his power. Sin (in the regenerate) hath a deadly wound, and is like the Sun faintly appearing through a thick cloud: but in the wicked it hath a full and violent course. 2 Cor. 1.22. & 55. Ephes. 1.13.14. Rom. 8.15. Gal. 46.7. Gen. 32.25. Yet if we have received but the earnest-penny of God's Spirit in this life, we shall be sure to receive our full wages and pay in the life to come. Neither need we be dismayed that we limp with jacob, and be imperfect in this life: for if we had no infirmities, we should be as proud as the Devil, whereas now they serve to humble us, and make us thankful unto God, so mercifully restraining them, and so fatherly passing by them, and so they serve to multiply our groans unto God, the sooner to be freed from this body and bondage of sin. God doth here buffet his children with their imperfections (as he did Paul) lest they should grow insolent. 2 Cor. 12.7. Now the Lord will trust us no more with perfection, since Adam lost it in Paradise, but will exercise us with our weaknesses, lest we should step into our old mother's conceit, to think ourselves Gods. And thus the Lord cureth our gross sins by our infirmities, even as the best treacle is made of poison, and the skin of a Viper is the best cure against the sting of a Viper. And though our infirmities be simply evil, yet qualified and tempered (with God our physicians hand,) they are turned to our good. If God be on our side, who can be against us? Nay, rather section 11 (saith Chrisostome) who is not against us? Rom. 8.31. But howsoever they are against us, they shall not long trouble us: Chrisost. for God is a recorder of our patience, and Death the finisher of our pain. And though the heavy burden of our sinful flesh do load us, yet lightsomeness it is to a Christian to think that the way is not long. The traveler thinking of his Inn (but especially of his home) which is the end of his travel, goeth more cheerfully on to the end of his journey. The bondman calling to mind the years of jubilee, Leuit. 25.10. endureth with more patience the years of his bondage. Great are our troubles and travels in this life, but salvation will one day make amends for all; when we shall once be landed on the shore of perfect security, and be delivered from all toilsome labours, etc. Happy, yea, thrice happy and blessed shall the faithful be, being departed from a shadow of life, to true life itself; from darkness to light, from trouble to rest, from sinful men to the most holy God; when the battle of their warfare shall be ended, and they quite freed from all the throes of Sin and Death. section 12 One faith well, that the word of God is swift, and it requireth a speedy follower: if speed in following, much more in attaining: if speed in the body (which is a burden of sin) much more when the soul hath put it off: if under the cross we groan, and yet go forward; with how much more speed shall we haste to the Crown, when all tears shall be wiped from our eyes? And if it be true of a glorified body (as Augustine speaketh) that the body is strait where the mind will; how much rather shall a sanctified soul (disburdened of the body) pass with speed to him that gave it? Eccles. 12.7. The spiritual body raised up from the grave (by the spirit of Christ) shall again (being united to the soul) obey it with admirable facility, all sense of trouble being taken away, and all corruption and slowness removed: when all frailty and earthly pollution is converted and changed into heavenly purity and steadfastness, Aug. de civit. dei. lib. 3. cap. 20. which shall not need either meat or drink, but live for ever by the quickening spirit of Christ. Man, of woman, is borne in travel, to live in misery: Man section 13 through Christ doth die in joy, to live in felicity. job 14.1. He is borne into the world with cries, uttering at his entrance his miserable estate: Strait (as he departeth) with joyful songs he praiseth God for ever. He is scarcely in his Cradle, but deadly enemies assault him: yet after death no adversaries can annoy him. Whilst he is here, he displeaseth God: when he is departed, he fulfilleth his will. In this life he dieth through sin: in the life to come he liveth in righteousness. Through many tribulations on earth is he still tried, (as gold in a furnace) but with holiness unspeakable (in that heavenly life) is he endowed for ever. Here he dieth every hour: there he liveth continually. Here is sin, there is righteousness: here is time, there is eternity: here is mortal hatred, there is heavenly love: here are pains and perils, there is pleasure and safety: here is misery, there is felicity: here is corruption, there is immortality: here we see vanity, there shall we behold the Majesty of God, with triumph and unspeakable joy, in glory everlasting. Seek we therefore the things that are above, where Christ jesus our Saviour sitteth in his Majesty to receive us. God's Children (in this world) are cast (as it were) into section 14 a sea of melting glass, to seeth for a time, and boil in, Apoc. 15.2. and in great perplexity to shift for themselves: but at length God will drag them out to the shore, and give them ease in that blessed life to come. Sin, with all misery, afflictions, and death itself, shall be shut up in hell, (as in the proper place:) and the passing from death to life doubles the joys of eternal life. As those that have escaped many dangerous shipwreck on the sea, greatly exult when they come to shore. Man's habitation here is in houses of clay, he leads his section 15 life in vile and irksome sort: 2 Cor. 5. 1● here is no firmness of judgement, nor constancy in actions; yea, well-nigh no faith to be found amongst men. In the day many an afflicted soul desires the night, and when it is night, they wish for day. Bitter mourning they have instead of meat, and salt brine tears in stead of drink. No ease from troubles, nor release from afflictions is here to be found: so that many desire death's company, and cannot have it; they sue to her for rest, and peace (as tired seamen) for the port and haven. This world (to all Gods Israel) is an Egypt of indurable slavery: Exod. 5.7.8. here (for a poor living) they make bricks and pots, without straw or stubble; they toil and labour for Onions and Garlic: here they lie (amongst rusty and filthy pots) and are made as Scullions. Psal. 68.13. Their poor souls are sold for shoes, Amos 8.6. and cut to pieces as flesh to the pot, Micah 3.3. they are as bread and meat to ungodly men, and are daily swallowed up: Their backs are broken with burdens, Amos 6.6. and their hands feebled with immoderate labours. None in comparison, here, regardeth the misery of poor joseph, Psal. 105.18. though his feet be hurt the stocks, and the heavy gives do pierce his soul. This is the guerdon of the world, and the reward that the wicked ones repay to Gods elect, job 1.2. 1 Tim. 6.7. as naked they came into it, so naked they shall leave it for all their toil. section 16 What comfort therefore may it be to the faithful children of God, to be freed from this thraldom; and by Death (as God's messenger) to be sent for of the King of heaven, with him to rest from their travel, and to be blessed for ever; for their houses of clay, and earthly tabernacles, 2 Cor. 5.1. to take possession of heavenly habitations, glorious and eternal mansions, with the living God himself? To have perfect liberty and freedom, for their miserable slavery and bondage; all fullness of joy and comfort, in stead of their former sorrows and calamities, never to hunger and thirst again, being still fully fed and fraught with the pleasures of God's house, and fully replenished with the dainties and delicates provided for the marriage of the Lamb? Apoc. 19.9. Mat. 22.2. Phil. 1.21.23. etc. Is not this a royal exchange and happy Mart? And therefore true is Paul's Positions, that Death is the faithful man's advantage, and that to be with Christ is best of all. If Peter and john, having but a glimpse of Christ's glory in the mount, Math. 17.4. could speedily be resolved that it was best for them to dwell there; what shall we then judge of the fruition of happiness, and substance of glory, when the very shadow thereof is so beautiful and glorious? why therefore should we fear the sorrows of death and grave, being fully assured of the comfortable presence and protection of God himself. Therefore we rejoice (saith Paul of himself and the section 17 faithful) in all our tribulations and afflictions, Rom. 5. and why do they rejoice? because the love of God is spread abroad in their hearts, through the holy Ghost. 2 Cor. 1.5. For as the sufferings of Christ do abound: so do the consolations increase in Gods elect, to their exceeding joy. Thus will the Lord, when sickness, sorrows, and death itself approach to his children, comfort and visit them upon their death beds, ministering most sweet refreshing to their souls: With his right hand will he hold up their heads, and with his left hand, will he embrace them in his love; Cant. 2.6 & 8.3 he will cover them with his wings, and they shall be safe under his feathers; Psal. 9.4. his faithfulness and truth shall be their shield and buckler: who now would not hasten to the fruition of such joy, and continual gladness of heart? And what man in misery desireth not to rid himself from the daily sorrow and sadness of spirit: Cyprian. de mortalit. And since videre Christum sit gaudere (as Cyprian saith) to see Christ be the rejoicing of Christians, and that without the sight of him it is impossible for us sound to rejoice; what blindness and madness is it in mortal men, so to love and embrace this vale of tears, and not rather hasten to that perfect joy, that they can never lose? Wherefore hidest thou thy face? (saith Augustine to God) happily thou wilt say, Aug. in soliloq. no man shall see me and live. Oh than Lord that I were dead, so I might see thee: Oh let me see thee, that I may die; even here I will not live; die I would, yea, I desire to be loosed, and to be with Christ; I refuse to live, Phil. 1.23. that I may live with Christ. CHAP. VIII. The holy life, heavenly conversation, cheerful death, and blessed daparture of the faithful, redeemed by Christ. section 1 GOds children now being redeemed from Sin and Death, and truly united to Christ by his spirit (whom they apprehend by an unfeigned faith) cannot choose, but show forth the fruits of this their high calling, Phil. 3.14. to the glory of him, that hath chosen them. And (being partakers of the divine nature) they fly from the corruptions of the world, and give all diligence to join virtue with their faith, 2 Pet. 1.4.5.6. etc. and with virtue knowledge, and with knowledge temperance, and with temperance patience, and with patience godliness, and with godliness brotherly kindness, and with brotherly kindness love, and these things (being among them and abounding) will keep them from being idle and unfruitful. The grace of God to them appeareth not in vain, but teacheth them to deny all ungodliness, and worldly lusts, Titus 2.11.12.13.14. & to live soberly, righteously, & godly in this present world, etc. and being risen with Christ (from the grave of corruption, they every day more and more seek those things which are above, setting their affections where Christ sitteth, and not on the things that are on the earth, for they are dead to the world, Col. 3.1.2.3. and their true life is hid with God in Christ: therefore they labour to be holy (as he that hath called them to his kingdom and glory) is holy. 1 Pet. 1.15.16. They daily employ themselves in reading and meditating of the word of God, 1 Thes. 2.12. in prayer and religious exercises of holy devotion, loathing still this world, and sinful life, daily growing to be spiritual and heavenly, having their affections and zeal inflamed with the love of God. They say (with Augustine) O Lord, Aug. lib. medit. cap. 21. I delight to hear of thee, to talk of thee, to write of thee, to devise of thee, and in my heart to print whatsoever I learn of thee. So must we walk in these holy paths with all God's Saints. Godly devotion and holy meditations (saith one) are section 2 as brine and pickle, to keep and preserve this corruptible flesh of ours from the evil scent that breedeth in our nature, by original sin. They are as faggots and firebrands that enkindle and inflame the love of God in our hearts. And as the fish (out of the water) die forthwith, and the drops of rain (distilling from the clouds upon the ground) do quickly dry and drench up, and the fire without fuel is soon extinguished: So our faith and love, etc. (without these sanctified means) do suddenly decrease. They are as precious perfumes, burnt in a polluted house, and sick-man's chamber. The sweet incense of prayer, Psal. 14.1.2. and the savoury smell of that odorifferous balm of a lively faith and effectual knowledge of God, purge and cleanse the corruption of our lives and unclean desires. God hath chosen us to be his glorious temple (in whom he dwelleth by his spirit) therefore we must have our hearts purified by faith, 1 Cor. 3.16.17 Acts 15. and cleanse ourselves from all filthiness and uncleanness both of bodies and souls, and so adorn the place of his presence and habitation with all virtue and holiness. 1 Cor. 8.17. He that destroyeth the Temple of God, him will God destroy: for the Temple of God is holy, which you are. 1 Cor. 3.17. Saint Peter willeth us to gird up the loins of our minds, teaching us that as they which wear long garments (when they come in the foul ways) do take and gird them up, 1 Pet. 1.13. lest they should tag in the way: So we whose minds and affections do trail (as it were) upon the earth (trudging through this foul, and filthy world) must heave them up towards heaven, lest they should touch the damnable filth of sin and wickedness. It is in vain to boast of justification, without the unfeigned sanctification of God's spirit. For as there can be no fire section 3 without warmth, and light: so neither can God by his spirit be in us, of with any of us, but he will also purify us from vice, and corruption: therefore we must follow peace and holiness, Heb. 12.14. without the which no man can see the Lord. Christ hath crucified our old man, and put to death our vice and corruption, and shall we revive the same? Shall we maintain our saviours enemies, and give life again to these deadly poisons of our souls? If we will be Burgesses of heaven, we must be strangers to the earth: Where is the house of our Father, but in heaven? and there dwelleth our eldest brother jesus Christ, and all our christian friends and kindred; Heaven then is our true Country, and on earth we are but travelers. section 4 When Moses had conversed with God but forty days upon the Mount-olive, Exod. 34.29. at his coming down, his face shined and glisteren with heavenly glory: So must we (beholding in a mirror the glory of our Lord jesus Christ, in his word and Gospel) as it were with open face, and not with a vail (as did Moses) be changed into the same image, 2 Cor. 3.18. from glory to glory, as by the spirit of the Lord. If (I say) but this short time, while we live we be conversant in heaven (by our most holy faith and fruits thereof, in all holy affections, thoughts, words and meditations) we shall in the end become heavenly, and spiritual, both in word and deed. As we see by experience, when a countryman, hath been trained up sometime in the Court, he forgetteth his clownish kind of life, and becometh a Courtier: Let us therefore leave the speeches, habit, fashions, and manners of this wicked world, wherein we live, and enure ourselves with the customs and course of the court of Heaven. Let all our thoughts, words and communication testify, that (in spirit) we are already there. section 5 Christ jesus (whom all true Christians have put on by baptism, Rom. 13.14. as a garment) is a most royal rob of grace, holiness and sanctification; and shall we be so slothful to trail and trample him in the dirt of filthiness and sin? Cant. 5.3. or putting him off, to put on the vile, and spotted garment of the flesh, by following the lusts thereof? judg. 23. When winter is once over, the nearer that the Sun draweth unto us, the more doth the earth (being warmed with the heat thereof) fructify and increase; and the longer the days are, the more work we may do: even so the nearer the kingdom of heaven doth approach unto us (by the coming of jesus Christ, the son of righteousness) or the nearer we draw to death, the more we should be inflamed in the love of God, and all good works. As the Sun beams do come to the earth, and yet are in the region from whence they are sent: so the minds and souls of God's children (though conversant in the earth) are truly seated and settled with God in heaven, from whence they came. Let vainglorious worldlings, who (with the chameleon) section 6 live by the air, and therefore are always found gaping; and who have (with the Moon) but a borrowed light in the world, and no true light of the word, and therefore still continue in waxing and waning; let such (I say) feed still their fancies with shows and shadows (all which shall end in a moment;) but let us that are Christians live the life of the righteous, Numb. 23.10: that so we may die a righteous death, and live in peace and happiness, both here and hereafter. If we live in the spirit, then let us walk in the spirit. Gal. 5.25. Our walking and behaviour is a sure and certain sign whether we be alive or dead. If our walking and working be spiritual, then do we live in the spirit, but if our works be carnal, we are dead in the spirit, neither have we any thing to do with Christ and his kingdom. As there is a resurrection to the life of glory, so is there also a resurrection to the life of grace. As the death of the soul went before the death of the body: so must the resurrection of the soul (from the death of sin) be first, and then in due time will come the resurrection of the body. Sin is a kind of death: this my son was dead, Luk. 15.24. and is now alive: holy conversation is a rising again, and blessed are those that have their part in this resurrection. Apoc. 20.5.6. Luk. 15.24. The prodigal Son by repentance found himself, who first by riot had lost himself: and therefore let us give him our life, who gave us life. section 7 Christians must be as birds, who for necessity sake, are fain to stay upon the earth; yet still (for the most part) are soaring in the sky, where they tune many a pleasant note; so should our thoughts be employed in things beneath, but our chief delights must still climb higher, where true joys dwell; where no distracting thoughts can once disturb them. Raise up thyself O soul (saith Augustine) and think of that good which containeth all good. August. de Ram. Aug. de spirit. et anima. Our devotion must not be as the Morning dew, which vanisheth with the Sun; nor like the leaves of Autumn that fall from the tree, but our goodness must abide so long as we live; yea, we must rather yield up our breath and being, than our faith and devotion. section 8 Every one feareth the death of the body, but few are afraid of the death of the soul. That which possibly cannot be avoided, men seek to shun; but to avoid sin (that they may live for ever) few or none do care. To labour not to die, is but travel in vain: this is to defer, not to avoid Death, but if we would take heed we sin not, then need we not be doubtful after death to live for ever. Simply to live is not so good, except a man live well and in God's fear; for the Devils and the damned live, but better it were if they had no being. The soul without grace, is as the ground without moisture, which turneth to dust, and vanisheth, and like the barren earth accursed. It is as an unarmed man, and one that is naked amongst the pikes and darts of his adversaries. And since the earth was cursed for our sins in Adam, and our souls are saved by faith in Christ: let the direction of our thoughts to him be the messenger to our hearts, that our affections are in heaven; for we are not placed that we should be planted here, but being bought from this earth (by blood) we should cleanse ourselves in this world with water, that since some inferior affections must needs be found here below; yet the dust only may cleave to our feet, and our head and hands lift up to God. So shall we have comfort in our death, being thus sanctified section 9 in our life, and it shall serve us as a barge to bring us to the haven of happy rest, which now is made (through jesus Christ) the issue of all misery, and an entrance to true safety to all Gods elect. Christians therefore (one would think) need not (as Pagans) consolations against death, Ambrose. but death should serve them (as a consolation) against all afflictions. So that we should not only strengthen ourselves not to fear it, but accustom ourselves to hope for it: for unto us it is not only a departing from pain and evil, but an access and possession-taking of all happiness and good; not the end of life, but the end of death, and beginning of life: because it is not to us a last day, but the dawning of an everlasting day. Death now is the way to recover our former estate, being lost by our first parens. It is the means to translate us from our mortal condition, to everlasting immortality and happiness in Christ. Who therefore will not be glad to exchange for the better? Let them desire to live in the world, whom it loveth and affecteth, but all true Christians it hateth evermore and despiseth. What man being far from home, would not hasten to section 10 return into his country? and though he sail upon the dangerous seas, would he not hoist up the sails of his Ship, and hasten his journey with some hazard to come to the haven of rest, where he would be? Now this world is a foreign Country to all Christians, where they wander for a while; our home is the Paradise of God; heaven itself is the haven, whither God's children must sail to land, and the way and passage (both by sea and land) is death, decreed of God; which to the godly (as hath been said) is not an end of their lives, but an end of their sins. It destroyeth not nature, but reforms it. It cutteth off our corruption, and restoreth us to immortality. Whilst I remain upon earth, I am (as it were) in my wardship, but hereafter I shall have the full managing of all my goods. O happy dying, and blessed death, which art made so gainful unto me; why should I fear thee which bringest all sorrows and fears to an end? Thy name is fearful, but thy effect full of consolation; especially when I behold thee under his feet, 1 Cor. 15.54.55.56.57. which hath pulled out thy sting, taken from hell his command, and spoiled the devil of his power. section 11 The judgement of God cannot afflict me, for that the judge is my advocate. Satan my accuser is condemned, & the Angels of the Lord are my defenders against him. August. The grave (though it gape wide) yet can it not devour me, for although I must rot in it, yet was it my saviours bed, who was laid therein to sanctify it for me, by his sweet funeral, and to prepare me there a chamber of rest. But O Lord suffer me not to die, before I begin to live, nor to rot in the grave, before I be assured of my immortal inheritance in heaven? wound my heart with a holy sorrow; wash my soul with thy precious blood. Let other men desire to live many years upon earth, my longing is to aspire to the days of heaven, whereas one day consumes not another, but are endless, and eternal. The reward of life, the joy of everlasting salvation and perpetual bliss, the possession of Paradise (which were lost by sin) return again unto us as soon as we leave this world. section 12 Now where celestial things succeed terrestrial, great, and inestimable things, those that are small and base, eternal, Cyprian. de mortalitate. and everlasting, such as are transitory and frail, is there any occasion so to wail and weep? It belongeth to him to fear death, that would not go to Christ, which believeth not that then he begins to reign in heaven, when he leaves the earth: wherefore we must judge of death, not as it seemeth in itself, but as it is in Christ. Naturally we desire to be, and consequently we shun death, which deprives us of our being here. Death (I confess) is fearful to the dearest children of God, for a while, because it is repugnant to their nature: yet notwithstanding we see our estate, being holden (as prisoners) in this body of sin, so long as we live, and therefore we ought to long for the everlasting life, which is promised us after death. For when we draw nigh towards death, then come we near to it, and death is the very gate of life; assuring ourselves that since jesus Christ himself hath passed that way, we need not be dismayed, that death shall conquer us: for it is now (through him) but as a rebated sword, and blunted knife, whose edges and points are bowed and broken, which albeit they draw some blood, yet serveth it but to purge us. Neither doth God ever suffer his Elect to depart this section 13 life without great comfort; until they have seen their Saviour (with old Simeon) either in soul or Spirit. Luke 2.28.29. The life of this persuasion is the death of sin; and such hope of eternity, is the revenge of iniquity. Fie upon sin, whilst I behold my Saviour: fie upon shame, whilst I behold my glory. Heaven is my hope, the spiritual visions of my heart are the impressions of my joy. Therefore let us shake off fear, and arm ourselves to run this race, not seeking any by-way, but keeping on the highway to heaven, whither Christ our captain hath already conducted us in his flesh. CHAP. IX. The blessed and unspeakable happiness, joy, and immortality of the faithful after this life ended. NOw that our desires may be further enlarged section 1 towards heaven, and our affections the better withdrawn from the love of this deceitful life, and world of vanities; it will not be amiss (at the least) to meditate on those complete joys, which no tongue indeed is able to express, or heart of man conceive, which Christ (by his bitter death and sufferings) hath full dearly purchased for us. Rom. 8.18. Saint Paul counteth all the afflictions of this life that men can suffer, not to be worthy of the glory which shall be showed, which he calleth an eternal weight of glory. 2 Cor. 4.17. Our afflictions here are but momentany and temporal; but the joys of heaven are eternal, not possible to be expressed. It is a show beautiful, in sense wonderful, in weight excessive, in measure without bounds, in dignity without comparison, and in continuance without end: yea, it is such and so great, that as one torment in hell shall make a reprobate to forget all his worldly pleasures; so the least taste of this glory, shall make the heirs of God to forget all their former miseries. This glory is like God the giver of it, that must be embraced for the excellency of it, and thirsted after for the eternity of it. The joys of heaven as far exceed these prison-ioyes section 2 on earth, as Mannah in the Wilderness did the flesh-pots of Egypt; and the bread that the lost son ate in his father's house, the husks he ate abroad with Swine. They are so great (saith one) that they cannot be measured, so long that they cannot be limited, so many that they cannot be numbered, so precious that they cannot be valued: yet we shall see them without weariness, love them without measure, and praise them without end. God in creating this transitory world (which yet is but a poor cottage to his eternal habitation) what power, what magnificence, what majesty hath he showed therein? what glorious heavens, and how wonderful hath he created? what infinite Stars, and other Lights hath he devised? what Elements hath he framed? and how strangely hath he compact them together? The Seas tossing and tumbling without rest, so well replenished with all sorts of fish▪ the Rivers running incessantly through the earth (like veins in the body) and yet never to be empty, or overflow the same. The Earth itself so furnished with all variety of creatures, as that the hundred part thereof are not employed by man, but remain to show to man the full hand and strong arm of his Creator. And all this was done in an instant, with one word, and that for a small time in respect of the eternity to come: What then shall we conceive of the house of God, that glorious heaven itself? If the cottage of his meanest servant, (and that made for a time, to bear off (as it were) a shower of rain) be so princely, so glorious, so gorgeous, so full of majesty (as we see this world is) what must we think that the King's Palace itself is? appointed for all eternity, for himself and his friends to live and reign in for ever? O Lord (saith Augustine) if thou in this vile body of ours givest us so great and innumerable benefits, Aug. in soliloq. from the firmament, section 3 from the air, from the earth, from the sea: by light, by darkness, by heat, by shadow, by dews, by showers, by winds, by rains, by birds, by fishes, by beasts, by trees, by herbs, by plants, and by such variety and ministry of all thy creatures: Oh (sweet Lord) what manner of things, how great, how good, and how infinite are those which thou hast prepared in our heavenly Country, where we shall see thee face to face? If thou do so great things for us in our prison, what wilt thou give unto us in our Palace? If thy enemies and thy friends be so well provided for together in this life, what shall thy only friends receive in the life to come? If our jail contain so great matters, what shall our Country and Kingdom do? O my Lord and God, thou art a great God, and as there is no end of thy greatness, nor measure of thy wisdom, nor number of thy mercies: so is there neither end, number, nor measure of thy rewards towards them that love thee. But these joys (alas) can we not comprehend whilst we live in love with this world, no more than a prisoner shut up in a dungeon can know what is done in a Prince's palace; or a banished man in a foreign land, can learn what is done in his Country, from which he is exiled. If the very remembrance of the joys of heaven so affect section 4 Gods Children, what will the fruition do? We are somewhat moved when we call to mind that all the Saints in heaven do know God, all see God, all love God: then what will it be one day to be joined with that celestial society, to know with them, to see with them, to love with them? Now what a joy is it to consider the joy of this most joyful day to all faithful believers in jesus Christ, Rom. 8.33.34. who shall be quit by proclamation? Who shall lay any thing to the charge of Gods chosen? How shall their hearts exult, when those that were not worthy to be servants, shall be made as God's sons, and coheir with jesus Christ of everlasting glory? Verse 17. True happiness (saith one) is to have present all good things that the heart loveth, and to have absent and banished whatsoever the soul loatheth; when a man both loveth that which is best, and enjoyeth it; when a man enjoyeth all that he willeth, and willeth nothing but that which is best. section 5 He which cleaveth to the Lord, is one spirit with him: for true love is the union of lovers. 1 Cor. 6.17. Such is every one as his love is. So great then shall be our love to God and heaven, as that we shall desire to love nothing else. For with him in his Kingdom, we shall have perfect health without infirmity; health and salvation shall be the walls of Gods elect, Esay 60.18. they shall always flourish as in youth, without any danger of withering old age; yea, they shall be of the measure of age, and fullness of Christ; we shall have saturity without loathsomeness. Ephes. 4.13. Here the eye is never satisfied with seeing, nor the ear with hearing; but then our desire shall be replenished with all good things: I shall be full with thy image (saith the Prophet, Psal. 17.15. ) They shall not hunger nor thirst any more; yet being full, they shall still affect; and in affecting shall be satisfied, that their fullness cloy them not, and that they feel no want in their desires. Gregory. We shall have beauty without any blemish or deformity: the just shall be as the Sun in God's Kingdom, Mat. 13.43. Phil. 3.21. they shall be like Christ's glorious body. Our image shall be heavenly, as now it is earthly: We shall have all abundance without any want: for God will give his people a place where there is no penury. There shall be nothing without them which they shall need to desire, nor any thing within them which they need to abhor. Mortality shall be abandoned, Death shall be destroyed for ever. God's Children shall live in safety without fear, have perfect knowledge without ignorance: for now we do but see in a glass, and then shall we she with open face, and know as we are known. We shall have glory without reproach, joy without sadness; for God will then wipe away all our tears, grief and sorrow shall fly away when we shall enter into our master's joy. They that come to the main Ocean Sea, find water section 6 enough, if they come by millions to take handfuls of it: So be there a multitude, (which no tongue can number) God yet hath Crowns for their heads, and Palms for their hands, Apoc. 7.9. when they shall follow the Lamb whither soever he goeth. If there were so great Faith in the earth, as there is most sure reward in heaven, what love should we have to the life to come? Seeing Christ therefore hath prepared heaven for us, let us prepare ourselves for heaven. What pleasure then shall we have, when we shall be in the company of Angels? when we shall see our blessed Redeemer with our eyes, and the infinite brightness of God's divine light? What a glory shall it be to behold that universal Goodness, in whom are all good things? that greater world, in whom all worlds are contained? What a joy shall it be to see him, who being one, is all things, and yet being one, and most simple in himself, comprehendeth the perfection of all things? This is the essential glory of the Saints, this is the centre of their desires. Blessed are the pure in heart, for they shall see God: This is a vision that maketh us happy; a vision that passeth the beauty of all earthly things, of Gold, Silver, Pearls, and precious Stones; of woods, of fields, of Sea, of air, of Sun, of Moon, of Stars, of Angels, and all creatures: for all these things have their beauty from hence. This sight of God is the full beatitude, and total glory of man, to see him that made both heaven and earth, to see him that made thee, that redeemed thee, that glorified thee. For in seeing him thou shalt possess him, in possessing him thou shalt love him, thou shalt praise him, for he is the inheritance of his people, he is the possession of their felicity, and the reward of their expectation. section 7 Man's soul was made according to God's image, therefore it may be employed with other things, but satisfied and filled it cannot be; for it being made capable of God, whatsoever is less than God, cannot suffice it; and when it hath God, it hath her hearts desire; neither is there any outward thing beside, that it would wish. But while it desireth any outward thing, it is a manifest argument that God is not within; for if God be possessed it can desire no more: For in as much as God is the sovereign good (yea all that good is) the soul hath nothing it may wish for more, but enjoyeth him who is all that good is. As long as the soul desireth any creature, it is always hungry, for although it have what it can desire of creatures, yet remaineth it empty; for there is nothing that can fill it, but him alone, after whose Image it was created. And those O Lord (saith Augustine) thou only fittest, who desire nothing besides thee, which judge all earthly things as dung in regard of thee, and heavenly things. section 8 Oh that is a happy and glorious day lasting ever, and never at an end, wherein I shall hear the voice of joy and thanksgiving, when I shall hear it said, enter into thy Master's joy, which is perfect joy without all sorrow. There shall be the living life, the sweet life, the lovely life: There shall be no enemy to assault, no enticement of the flesh to allure, but sovereign and sure security and quiet joyfulness, and joyful and blessed everlastingness, and everlasting happiness. The happy Trinity and unity of Trinity, and deity of unity, and blessed sight of deity: this is the Master's joy: O joy above joy, besides which there is no joy; when shall I enter into thee, that I may see my God, who dwelleth in thee! Blessed are they that have escaped from sea to shore, from exile to their Country; from the prison of this wretched life, to that surpassing Palace, enjoying this wishedfor rest. Their comfort is endless, their mirth without mourning, health without sickness, way without wearisomeness, light without darkness: where we shall be rich without covetousness, advanced without pride, and shall possess all things without desire, and shall live eternally without dying any more. I can sooner tell (saith one) what there is not in that section 9 blessed life, than what there is. There is no fear, no sickness, no death, no heaviness, no infirmity, no hunger, no thirst, no heat, no cold, no war, no contention, no want, no woe, no pain, no poverty, no corruption, no temptation, etc. I have now partly told you what there is not there, will you know what is there? I can say nothing but with the Apostle, No eye hath seen, no ear hath heard, 1 Cor. 2.9. neither hath it entered into the heart of man, what unspeakable joys God hath prepared for them that love him. If it be so, what can I do else, but lift up mine eyes to heaven, mine ears to God, and my heart to Paradise, to see and understand what I can comprehend upon earth? and therefore my soul longeth after thee O God, and sigheth till it see the brightness of thy face. O Kingdom of everlasting bliss, where thou O Lord, the hope of all Saint's art, rejoicing them on every side with thy blessed sight▪ If the wise men of the East came so far off, and rejoiced to see Christ in the manger, what will it be (in the sight of his Elect) to see him in his glory? If john Baptist a babe, Luke 1.41. sprang in his mother's womb for joy of Christ so newly conceived, and not yet seen, what shall his real presence do in his royal Kingdom, but even ravish with joy our very hearts and souls, when we shall continually enjoy his most glorious sight? For it passeth all other glory that the Saints have in heaven, to be admitted to the inestimable sight of Christ his face in heaven, and to receive the beams of glory from the brightness of his Majesty. 1 Kings 10.8. If Solomon's servants were accounted happy (of Sheba the Southern Queen) for their daily living and residency in his Court, and hearing of his exquisite wisdom, so admirable to all the world; how happy then, and thrice blessed shall the Saints and servants of God be accounted, that live continually in the Court of heaven, the very Paradise and Palace of God himself? Psal. 16.11. Blessed (indeed) are they that enjoy the pleasures of his house, in whose sight is the fullness of joy, and at whose right hand there are pleasures for evermore. section 10 It was Moses honour to see Gods hinder parts, though possibly he could not see his face and live: Exod. 34.6. Exod. 33.20. and shall it not be then in incomparable joy and felicity to the faithful, to see his glorious face in heaven? If the presence of God (saith one) were upon hell, it would become the port of Paradise: So on the contrary, if the presence of our sins, miseries, and woes, should pester heaven, and reach unto the Saints, than should heaven be turned into hell, rest into toil, peace into war; life into death, etc. To conclude, as beauty seems more excellent when it is paralleled with deformity; so will heaven show more glorious when it is compared with hell. Oh how happy, and blessed is he which with the only desire and love of eternity pineth away? Such a one is neither proud, with prosperity, nor cast down with adversity; for as he hath nothing in this world that he loveth: so is there no loss of any thing in this life that he feareth. Sweet is the fountain to the weary traveler, and rest to the tired servant: Comfortable is the cool evening after a hot sunny day; yet much more sweet will it be to the Saints of this heavenly city to have peace after war, pleasure after pain, joy after trouble, and constant security after their so long endured sorrows. That City (saith Augustine) is situate above all the elements, where no floods can arise, no stormy winds can blow, no tempestuous waves can beat, etc. CHAP. X. The assurance and certainty which Gods Children have of their salvation, and heavenly bliss. HItherto we have heard of our comfortable section 1 redemption by jesus Christ from Sin and Death, and of the heavenly fruits and effects that accompany the same, even joy and happiness, heaven itself, and unspeakable blessedness: It now remaineth (that nothing may be wanting to our heart's desire) to set down (in few words) the ground and assurance that the godly have for the undoubted fruition of the former blessed estate: For it is not the bare knowledge of these things (which the very Devils and damned may have) but the sound evidence, and the demonstrative and infallible conclusions that the faithful find and feel in their souls (to convince the certainty hereof to themselves) that supporteth their Faith and Hope, till they enjoy their expected happiness hereafter. It might be sufficient (in this respect) to persuade us, (if our faith were not so weak) that God hath promised the performance of these things; that the ground of his promise is his written Word, which cannot deceive us, no more than God can deny himself; which word the faithful believing, have enjoyed the promise, and had the end of their faith, Heb. 11.33. 1 Pet. 1.9. even the salvation of their souls, yet for our further resolution herein, I will dwell a little longer on this point. One demanding the proof of another life, was asked section 2 (for his answer) whether he believed there was a God? which being granted, it sufficeth (said the answerer;) for if there be a God, he is righteous; if he be righteous, he must in justice reward the good and punish the wicked: Now we know that many naughty men live here in pomp and pleasure, and seem to die in peace; and likewise many good men in continual anguish and affliction, consuming away with sorrow and grief to death itself. If therefore there be a righteous God, it cannot be chosen but there is another life, when these good men shall rest in bliss, and wicked men in woe. For it is a righteous thing with God to recompense their tribulation which trouble his children, and to give rest to his that are troubled: which though many times it be not executed in this life, 2 Thes. 1.6.10. yet the Apostle concludeth it to be certainly accomplished at the coming of Christ the righteous judge. section 3 It cannot be we should know the grace and love of God, (which is our Faith) but we must know the fruit of his love, that is, his glory, and eternal life (which is our Hope▪) If therefore we be sure that God doth love us in jesus Christ, we are also as sure, that God will glorify us through jesus Christ. And as our Faith rejoiceth in God's favour, so our Hope rejoiceth in God's glory. And as our Faith is sure, Rom. 8.39. that nothing shall separate the love of God from us; so our Hope longeth after the incorruptible inheritance which we feel and know to be laid up for us in heaven. So that this constancy and boldness of our hope without wavering, laid up in our hearts, crieth still within us, Apoc. 22 20. come quickly Lord jesus; and this hope is our warrant, that we are the sons of God: which confuteth all such as conceive no other thing of hope, then to desire to have a thing whereof we doubt; for being demanded whither they be sure to be saved? they answer, they can have no assurance, for then how could they hope? Thus they make hope a doubtful desire of a thing they wish, instead of a present feeling of the thing they long for. But we are then indeed the children of God, Heb. 4.6. if we hold the rejoicing of our hope steadfast and sure unto the end. section 4 Neither must Christians be discouraged, though their hoped-for glory come not so soon as it is looked for; for God giveth them the plastour of patience, which shall suffice and support their hope, for he is sure that hath promised, Heb. 10.36.37. but not to be prescribed a time by us; but he must take his own time, & our patience must prevent all distrust. Faith is the foundation of our hope; for what can we hope for except we believe it? as the ground of faith is the word & promise; for why should we believe, but in respect of God's promise? Faith telleth us, we beat not the air: hope biddeth us hold on our race, finish the course, fight the combat, and then expect the crown of glory: yea, Faith is fastened by hope, that it do not wander, and is continued by hope, 2 Tim 4.7.8. that it do not hasten but wait the time; & it is confirmed by hope, that we may hold on the Faith. Example we have in the Cananitish woman, Mat. 15.22. who suffered three denials of Christ, each of them doubled, with several reproaches, yet her faith was relieved by her hope, and she had her desire. So jacob wrestled with God by Faith, and in an assured hope, Gen. 32.26. told him flatly to his face that he would not let him go until he had blessed him: Faith will not fly or yield a foot to her spiritual foes, and hope will never be foiled: It is the sure and certain anchor of safety, Heb. 6.19. to keep both ship and sails from dangerous shipwreck. The sail that maketh the Ship of our life to ride merrily section 5 (amidst the lofty surges of the Sea of this troublesome world) is our apparent and steadfast profession of faith in Christ; taking hold of the middle-mast of his promises, and nestling itself in them (as Doves in the holes of rocks) hoisting up the hearts of the godly above all earthly things, giving them a safe thoroughfare and free passage, through all the storms and tempests of this wretched life. The Apostle bringeth forth a cloud of examples of such (who by the sails of faith) have passed the pikes of this dangerous navigation, Heb. 11.39. & 12.1. and have happily arrived at the heavenly haven of rest. A faithful heart is furnished (like a Ship of war) with shot and powder, and other strong munition, which will surely make all hellish Pyrots and fleshly force, either to pull in their heads, or betake them to their heels. The Devil and devilish men, can never sink our Ship with all their subtleties: so long as we cast our faith and hope upon Christ jesus the cornerstone? but if it dash upon the rocks of sin, it is in danger. jona. 1.4.12.15 jonahs' sin had well-nigh sunk the Ship. A Ship may more safely carry any Passenger than a fugitive which is a vagrant and runaway from God, Epiphan. so saith Epiphanius. So long therefore as the rock of sin is in our way, we can make no way towards heaven; wherefore let us cast away our sins into the Sea (as jonah was;) for with this sacrifice, the Sea of God's wrath was appeased. section 6 We can have no certain knowledge of heavenly things but by faith, for such is their nature that they can no otherwise be known, for some of them are passed, and some to come; some in heaven, some in hell. Again, God (whom our faith principally apprehendeth) dwelleth in that light that none can attain, 1 Tim. 6.16. Exod. 33.20. joh. 15. Esa. 45.45. we must therefore believe the Son speaking of his Father, & search to whom the Son hath revealed him, since we cannot see him with our eyes. God only is to be believed touching himself, who only knoweth himself, and he well believeth God, who believeth his teachers (in whom God speaketh.) Neither is it strange why we should believe God alone concerning himself, since we must credit a mortal man touching his own secrets, whose spirit (next God) knoweth best what is in him. 1 Cor. 2.11. human understanding (in divine things) is as the sight of an Owl against the Sun: Such things are known (by faith) in God's word. Since God is the highest, it is not possible to reach him (by the ladder of our reason) no more than a Dwarf can reach so high as a huge and tall Giant. Now we cannot see God's face, but he is covered under something (as with a vail) yea, sometime in such things as are contrary to his nature. As for us to behold his mercy in his anger. In bringing us to hell, Faith seeth him bringing us to heaven; in darkness it beholdeth his brightness; in hiding his face, it beholdeth his cheerful countenance. section 7 And did not job see God (as they say) under Satan's cloak? for who cast fire from heaven upon his goods? who overthrew his house, and slew his children? who stirred up strangers to drive away his cattle, but Satan himself? and yet job pierced (with the sight of his faith) through all these instruments, and actions, job 1.21. confessing plainly, that as the Lord had given them, so the Lord had taken them away, and so praised his name. And how often did holy David (amidst the shadows of Death) see life itself? For Faith is of things absent, Heb. 11.1. of things hoped for, of things desired; and can we desire any thing we know not? and is there of heavenly things any other true knowledge, then by faith grounded upon the word of God? Let us send then our faith in believing, and our hope in expecting (as josuah sent messengers before) to view that heavenly country that God hath promised to give us, and these messengers will bring us word, josuah 2.1. that the eye hath not seen, nor the ear heard, nor heart of man conceived the excellency thereof, 1 Cor. 2.9. which should move all faithful men to give this world willing farewell. He that is eternal hath promised these things, and he is section 8 eternal through whom he hath promised them, and the things that be promised are eternal, bringing eternal felicity to the believers, and everlasting destruction to the infidels. Again, the gifts and graces of God are not without delay; no delay in the creation, no delay in the redemption, no delay in the coming of the holy Ghost, for suddenly it fell; and shall we surmise a delay (after the dissolution of our bodies by death) when we have fought a good fight, finished our course and kept the faith? No, no, Christ jesus standeth ready with a crown in his hand (over the heads of all his Saints) to put it on, when they have put off this flesh. Our salvation in Christ is always fresh and new. If once I be within the new covenant, it is an everlasting covenant: I was not taken under condition of time, nor no time shall prevail against me. Our Christian state and condition is not changeable (as adam's was in Paradise) but it is made sure in the body of Christ, united with the person of the godhead, & so are the ways in which we are led into it immutable: Our faith is not extinguished, our love cannot be quenched, our hope faileth not, nor the holy spirit can ever be taken from us, but still they are new to us to eternal life. section 9 And as for the wicked, they shall be as well able to save themselves without God, as to hurt us having God; and the worst they can do, is but to send us to God. And for Satan's darts cast out against us, they are turned aside in the armour of Christ: Apoc. 12.16. 2 Cor. 12.7 9 Esay 53.5. his floods can never drown us, and his buffet shall be as our preservatives against presumption. Christ our head was wounded for our sins, and is healed again, reigning and triumphing in heaven; why then should we which believe in him have our hearts heavy in earth, as though the head had forgotten the body, or any part thereof? No, let us not doubt that he will suffer a hair thereof to perish, which he so dearly purchased. Michael (I mean our captain Christ) hath conquered that dreadful red dragon, Apoc. 12.7.8.9. and subtle serpent (with his leaders, and lieutenants) death and hell; why should we be so much moved with any force of flesh and blood, or any mischief the world can work us? section 10 Be of good cheer (saith Christ) I have overcome the world. joh. 6.33. Seeing he hath broken the head of our enemy what should his tail so much trouble us? Seeing he hath taken away our sins, what should any sorrow remain amongst us? God doth not choose them worthy, but in choosing them maketh them worthy. He hath all in himself, which hath himself, and he hath himself which hath God, and he hath God who believeth, and confesseth his creator: Chrisost. but he that hath lost his faith, hath nothing else to lose. Christ hath said it (and it is a warrant to our wearied souls) that those that his father hath given him, may be where he is, to behold his glory. This is his will, joh. 17.24. and who dare wrest it? the head will have his members, the Bridegroom his spouse, God his elect, and Christ his redeemed; and where will he have them, but where he is? and that is in heaven. So much what Death is in Christ. Now followeth our preparation thereunto. The end of the second Book. THE THIRD BOOK. Of preparation unto DEATH. CHAP. I. The necessity of preparation, with the motives: the remembrance of Death much availeth thereunto, to the godly; and the carelessness of most men herein. FOr as much as the best things are section 1 not easily attained unto (being so precious and excellent in themselves) without the hardest labour and greatest attempt (vile and easy things being usually most common, and these so rare:) Our most wise and provident God (to whet our affections, and to sharpen our desires to heaven and heavenly things) hath enjoined us a task to be performed before we can aspire to our happy perfection: Luk. 14.28. For having the sumptuous tower of our salvation to build, we must first sit down and reckon our costs it will stand us in: The crown of glory being proposed, 2 Tim. 4 7 we must first fight the battle of faith without being foiled: And the garland of salvation being hung up (as it were) before our eyes, we must strive to run the race, without tiring, 1 Cor. 9.24. until we come to the goal, where we must receive the prize of our pains with endless profit. section 2 The dominions of heaven (I confess) are great and large, Luk. 14.24. but the way thither is narrow and strait, and we must strive to enter in.: the wicket-doore is small, and the throng great; Mat. 11.12. therefore we must use a godly violence, to thrust ourselves in, if we will be saved. Now the way we have heard already, and the door of our entrance (which is death) hath sufficiently been described: It only remaineth that we be christianly fitted and prepared for the entrance. Constant therefore we must be in our course, & condition of life, enjoined us of God: for what availeth it the Seafaring man, to have sailed safely through the surging Seas, to have escaped dangerous syrts and sands, the craggy rocks and rough passages, if yet he be sunk, or sustain Shipwreck in the haven? What profiteth it the Soldier, or most courageous Captain, to have given many onsets in the battle, and foils to his foes; if yet he be killed before he overcome? It booteth not to run ourselves breathless in the race, if we get not the goal; and we shoot but at Rovers if we miss the mark. This world therefore being as a Sea; a field, a race, and a mark to all Gods elect: Let them so sail therein, as they may come safely to the shore; so fight in this field, that they may overcome; so run that they may obtain, and so shoot that they miss not the mark: that is, that they may after this life, come to the expectation of their hope, end of their travel, even the blessed immortality of everlasting life. section 3 We all with our lips confess that we must die, and that death is the gate either to heaven or hell, and yet not one of us (amongst million of men) so religiously spend, and pass their days, as hoping to go to heaven, or fearing the way to hell. If we be once resolved that in extremity of sickness we cannot escape with life, there is none of us that is not very sorry that ever he offended God; living in drunkenness, adultery, deceit, riot, or in any such excess, or bad course of life, without God's fear; then will every one wish, that he had better served God, etc. Such are vain men's complaints, and late lamentations. Yet now (whiles God vouchsafeth means and time to live) why do we not prepare ourselves in time? Why hasten we not to live in such sort, as at the day of death we wish we had. For look how Death leaveth a man, so shall the last judgement find him. In this life there may be changes and conversions from evil to good, but after death there can be none at all: for look where the tree falleth, Eccles. 11.3. there it lieth, whether towards the North or towards the South. Need we have ro gird up our loins, 1 Pet. 1.13. Mat. 25.4. and to get Oil for our Lamps, at all assays, for the sudden and uncertain coming of the Bridegroom. Our corrupt and cursed nature will still make us careless section 4 of our end: naturally we are given to cocker ourselves with fleshly dreams of continual peace and security, and there is none so old, but he hopeth still to live longer, as though he were in league with Death and Grave. Esay 28.95. But it is too late to begin then to live, when we must leave our worldly being: Seneca de brevit, vitae. therefore to know ourselves well, we had need to make some trial; and who can do this that never came to proof? Virtue desires danger, and observes to what it tends, what the scope thereof is; and not what she must endure for to attain to the same: for even her very endurance is a great part of her glory. A Pilot may be well known in time of a tempest, a Soldier in the heat of battle. It is always best fight with a known enemy, and what shall an unskilful warrior do that knows not the nature, subtly, weapons and policy of his adversary? A good Householder maketh provision for himself, section 5 and family, and buyeth (before hand) all necessary provision, according to his power: much more ought a Christian to prepare before, for that life that endureth to all eternity. Some do as the wife, that would give none of her pottage, to any, till her pot was overthrown, and then calleth in the poor. With this penalty (saith Augustine) is a sinner punished, August. that when he dieth, he forgetteh himself, who in his life time thought not upon God. If a thief be brought from the prison, either to the Bar to be arraigned before the judge, or to the place of execution, he will bewail his misdemeanour past, and promise reformation of life, if so be he might be delivered. In this case, we are as felons: for we are every day going to the bar of God's judgement-seate there is no stay or standing in the way: Even as the ship in the sea continues in her course day and night, whether the Mariners be sleeping or waking: therefore let us prepare ourselves betimes, that in death we may make a happy end. section 6 Many thousand souls (as rocked asleep in the cradle of security in this seducing world) do suddenly find themselves within the gates of hell (yet living on earth) before they be aware: For they are led through the vale of this present life (as it were blindefolded with the vizard of sensual lusts) like beasts to the slaughter-house, Prou. 7.22. and never espy their dangerous estate before it be too late: And most men are ready to take their farewell of the world, before they think of their condition in the world; and then they would begin to direct their course aright, when the time requireth them to make an end. But one saith otherwise of himself, (drawing towards the period of his life) When I was a young man, my care was how to live well; Seneca Ep. 32. since age came on, my care hath been how to die well. August. In this life (said Augustine) nothing is so sweet unto me, as to prepare for my peaceable passage from this pilgrimage of sin, to life and happiness. Alas we encumber ourselves with many things (as Martha did) not regarding (as we should) that only needful thing, Luke 10.41. to serve our God in life and death. The tempest before expected doth less amaze us when the storm shall arise: He that leaves the world before the world leaves him, and thinks of his death (as the sick man harkneth to the clock) shall say with Simeon; Luke 2.29. Now let thy servant depart in peace. That which foolish men would gladly do in the end, section 7 should wise men do in the beginning. It is best, with Noah, Gen. 6.22. & 41.48. to build an Ark while the season is fair and calm; with provident joseph, to lay up store of provision in the days of plenty, before the time of dearth and penury come to pinch us; while the weather is fair to think of a strome, and when opportunity is offered to follow our thriving husbandry; still sowing the seed of godly actions, in the field of a repentant heart, that so (in the Autumn and end of our age) we may reap the fruit of everlasting comfort, for our happy harvest and provision to come. It falleth out to vain men, many times in their death, (as to Pages and Servitors in the Court) who being allowed a candle to light themselves to bed, do spend it in playing and ungodly sports, & are afterwards constrained to go to bed darklings: So wicked men do waste the light of life by sin and vanity, and at last are void of comfort and knowledge at the hour of death. Therefore as our whole life is a passage to death, so should we make it a preparing for death; that how soon soever the body returneth to the earth, the soul may be as sure to go to heaven. Let us do that before death, which may do us good after death, and then sooner or later death shall not hurt us, which is only evil to the evil, and good to the good. If God offer grace to day, thou knowest not whether he will offer the same to morrow, and therefore now use it, if thou wilt be sure to use it at all. The light will shine, when we shall not see the closing in of the day; the evening will come, when we shall not see again the breaking forth of the morning light. It behoveth every one not so much (with Ezekiah) to set section 8 his household in order for that he must die, Esay 38.1. as to set his soul in order, his conversation in order, for that after death there is somewhat more behind, Heb. 9.27. 2 Kings 5.26. and that is called a time of judgement. Elisha could say to his servant, Is this a time to take rewards? and amidst the pangs of death, is that a time to think of amendment of life? Saint Peter saith, Be sober and watch, for your adversary the Devil goeth about like a roaring Lion, etc. As if he should say; Watch, for you have a watchful adversary; if ye respect his old experience, he was in Paradise; if his nature, a Lion; if his cruelty, a roaring Lion; if his diligence, he seeketh; if his intent, that is, to devour: we had need then to watch having so watchful an enemy. Mark 13.33. Luke 21.42. Watch (saith Christ) because ye know not the hour when the Son of man will come: As if he had said; Because ye know not the hour, watch every hour; because ye know not the month, watch every month, because ye know not the year, watch every year. Why do we not then keep a continual watch over our souls, since we know not at what hour Death will assail us? section 9 Carnal men are so enchanted with the harlot-like allurements of sin, and so carried away by the violent stream of sensual security, as that they quite and clean forget all remembrance of their end, and become worse than Idols which have eyes and see not, yea, a reasonable soul, and understand not. But this is Satan's slight, whose business was, and is, at, and since the fall of the first man, with this bloody sword, to slay men's souls; T●sh, Gen. 3.4. you shall not die at all: As if he would have us to think the remembrance of death but a melancholy conceit; and lest it should make too deep an impression of the fear of God in man's heart, he will have the forbidden tree to delight the eye, fair words to please the ear, and drive all away. Why? You shall be as Gods: when his drift is to make them all as Devils. What a dangerous Lethargy of the soul is this, when so many spectacles of man's mortality, before our eyes, can nothing move us? or at least our moving (with Agrappa) is not much, Acts 26.28. but somewhat, which by and by is all forgot and gone; and so we think of our end, by some running fits, and have done. We will and we will not, and so (with the Sluggard) nothing is done. Some count it death to meditate of death, they like the remembrance of it, as Ahab the presence of Eliah, 1 Kings 18.17. to be troublesome to them. Let fools (as they do) make but a sport of sin, and section 10 say with the old Epicures, Prou. 10.23. What have we to do with Death? They shall one day find that Death will have to do with them, when he shall strip them into their winding sheet, bind them hand and foot, and make their last bed to be the dark and slimy grave. 1 Kings 22.8. Ahab could not abide to hear Micheas speak, for that he never prophesied any good, but evil unto him; he would be wicked, and yet could not endure to hear any other news then good: So wicked men cannot away to hear of death, because they live a sinful life. Numb. 23.10. Balaam desires to die the death of the righteous, but he will never undergo to live the life of the righteous. As Pharaoh said to Moses; Exod. 12.31. Depart from among my people: so say the ungodly to Death, Be banished from us; thy presence, thy shadow, and the very remembrance of thee is fearful unto us. To muse of their end is the least of most men's thoughts. To hear Saint Paul speak of God's terrible judgement to come, Acts 24.25. is too trembling a doctrine for our delightful dispositions to hear: with Foelix we are not at leisure, for this is jarring Music, which sounds not aright in the Consort of our worldly pleasures. To think of Death is Acheldama (saith one) even a field of blood: but wastefully to spend the time in the dangerous delights of sin, and so to be flattered with promise of peace and pleasure, is a tunable Ditty to most men's ears, until their souls so sleep in sin, as Sisera slept, who never work again. judg. 4.21. But if any Physician would take upon him to make men live ever in this world, what a multitude of Patients should he have? and how well would they reward him? Alas poor fools, they are earth, and will not know it. But will the forgetfulness of death preserve them from dying? But Plato said truly, that there was no more honourable section 11 Philosophy for a mortal man, than the daily meditation of his mortality and death: for the remembrance of death (through God's blessing) serves as a sounding Bell to awake us from the sleep of our sins, and as a spur to prick us on to virtue, as a bridle to restrain our greedy desires, as an ointment for our eyes, to make us clearly see the foulness of our sin, whereof the Devil is the father, Death his fruit, and Hell his dwelling place. Remembrance of Death is as the match and tinder, that nourisheth and enlighteneth the fire of all holy devotion; the bellows that kindle all godly affections; it is (as it were) the Fan that severeth from our souls the dust and chaff of all vanity and sin; it serveth as a Pilot to govern the right course of our life, who stands ever behind in the ship▪ to conduct it the better to the desired Port; it is better Music than that of David's Harp to Saul, 1 Sam. 16.16.22. against all the raging fits and furies of all infernal Spirits. section 12 Show me a promise that you shall live, but to morrow; or having this assurance, that to morrow shall give you light; or if it appear, whether you shall see the light? Show me (I say) the promise, and live to morrow: But what do I say? Seneca. It may be thou shalt live long; wilt thou live a long life and a wicked together, and be in danger to end thy life by a miserable and wretched death? As the Husbandman is careful to cast seed into the ground, whilst fair weather lasteth; and the Merchant to lay out his money, whilst the Mart and good Market endureth: so must Christians take the time and good opportunity offered; john 9.4. for the night will come, when no man can work. We must use God's mercies to our gain, and not to our damnation. 2 Kings 1.13. When the third Captain over fifty, saw how his two fellow-Captaines were devoured with fire, it went so near his heart, that he went up, and fell down, and besought the man of God, that his life might be precious in his sight: But how many thousands of our fellow-soldiers have we heard and seen to fall in this spiritual fight? How many of our dearest friends have taken their leave, and yet none or very few, maketh supplication (I say not to the man of God) but to God himself, that our lives and deaths may be precious in his sight? Oftentimes hath God knocked at the door of our hearts, to put us in mind of our mortality; for who hath not had experience of his declining nature? But yet for all this, what little humbling of ourselves is there before him, whose dominion reacheth unto the ends of the earth, 1 Sam. 2.6. who bringeth to the grave, and raiseth up again? The perfection of knowledge is to know God and our section 13 selves aright: and ourselves than we best know, when we have thoroughly learned our mortal estate. As men we die naturally; as Christians we die religiously: we must first die to the world, that after we may live to God. By our dying to the world, Gal. 2.20. Christ jesus cometh and liveth in us; and by our dying in the world, Phil. 1.23. we are sure to go to live with Christ. We die not (saith one) because we are sick, but because we live; so when we recover our sickness, we escape not from death, but from the disease. Let us therefore make that voluntary, which is necessary (saith S. Chrisostome) and yield it to God as a gift, which we stand bound to pay as a debt. Chrisost. Hom. 10 in Mat. We must not (saith Ambrose) neither loathe to live nor fear to die, because we have a good and gracious Lord. Ambrose. No good thing can be well and perfectly done at the first; seeing therefore it is so great a matter to die, and so necessary to die well, it is expedient that in our life we learn to die often, that we may at last die well, at the very time of death. The Soldiers that be appointed to fight, do first practise themselves in the field, to learn in time of peace what they must do in time of war. The horse that must run at the Tilt, traverseth all that ground before, and trieth all the steps thereof, that when he cometh to make his course, he be not found new and strange to do his feat. Wherefore since all must run this race, and traverse this course of death (which is so long and large, reaching from earth to heaven) considering withal the danger, that whosoever faileth in the way, and goeth not upright, shall tumble headlong into the pit of hell, it requires our best diligence and endeavour to the utmost. To guide the ship along the seas is a point of skill, but at the very entrance into the Haven itself, then to avoid the dangerous rocks, and to cast our anchor skilfully in a safe Road, is the chiefest cunning. To run the race in a good order, is the part of a stout and valiant Champion, but so to run that we may obtain the crown, is the very perfection of all his pains. What more Christianlike than a good and holy life? but after this life finished, to die in the Faith and fear of God, what more divine? Wherefore there is nothing so glorious as to order aright the upshot of our time, and farewell from this world. To end well this life, is only to end it willingly, following with full consent the will and direction of God, and not suffering ourselves to be drawn by mere necessity. To end it willingly, is to hope for, and not to fear our death appointed of God. To hope for it, we must certainly look after this life for a better. To look for it, we must fear God, whom who so well feareth, feareth (indeed) nothing else in this world, and hopes for all things in the world to come. section 15 To one well resolved in these points, Death can be but sweet and agreeable to his mind: for what can he fear, whose death is his hope? Think we to banish him his Country? he knows he hath a Country elsewhere, from whence none can exile him; and that all these Countries are but Inns, out of which he must depart at the will of his Host. Think we to imprison him? a more straight prison he cannot have then his own body, none more filthy, or more dark; etc. Will we kill him, and take him out of this world? that is it he hopes for. Ph. Mor. It is all one to him, at what gate, or at what time he passeth out of this miserable life: for his businesses then are for ever ended, his affairs all dispatched, and by what way he shall go out, by the same he shall enter into a most happy, and an everlasting life. The threatenings of Tyrants are to him promises; the swords of his greatest enemies are drawn in his favour, for as much as he knows that threatening him death, they threaten him life, and the most mortal wounds can make him but immortal: for who fears God, fears not death, and who fears it not, fears not the worst of this life. Why do we daily pray, that God's Kingdom may come, section 16 seeing we take such delight to remain in the prison of this world? Why heap we prayers upon prayers, Mat. 6.10. that the general restoration of all things may approach, Rom. 8.23. if our greater and more affectionate desires would rather serve here below, the enemy of our souls, then to reign above with jesus Christ? It belongs to him that taketh all his pleasure in the world, who is caught with the baits of earthly delights, and the flatteries of the flesh, to desire to tarry long in this world. But seeing it hateth the Children of God, why love they such an enemy? why followest thou not rather jesus Christ thy Redeemer, who so ardently loves thee? Let every day be to thee as the last day, since thou knowest not whether thou shalt live till to morrow or no. For still we carry death about in our mortal bodies, and our life (in a continual motion) still hasteneth to an end. Psal. 90.12. And yet no man marketh how his time passeth. S. Paul saith Idye daily, 1 Cor. 15.31. (for even in the midst of life we are in death,) and the whole time of our life is but a running unto death. Therefore seeing Death watcheth for us on every side, wisdom it is to watch for him, that he take us not tardy. The remembrance of our end must be as a Key to open section 17 the day, and shut in the night; this will make young men more heedful in their ways, and old men more fearful of their works, and all men more provident of the time to come. There is no means more effectual, to make us shake off the allurements of this life (as Paul did the Viper into the fire) than the daily meditation of our end. Acts 28.5. God leads jeremy into a house of clay, jer. 18.2. before he instructeth him in his message: to teach us, that we are best lessoned, where our frail estate may be best considered. Did we but sometimes behold that pale horse (whose name is Death) in our musing disposition, Revel. 6.8. it would make us trample underfoot many alluring occasions of vanity and sin, which we pursue fast. Die we must needs, because our bodies are full of sin, and so die we must willingly, that we may be delivered from this body of sin. Die we must because we are full of corruption, and must be changed; and die we must willingly, as desirous to put on incorruption, 2 Cor. 5. that so we may behold our God. Die we must needs, because we bear the image of earthly men, & die we must willingly, that we may be like the new and heavenly man, Christ jesus. Die we must needs, because God hath so ordained; 1 Cor. 15. and let us die willingly, to show our obedience to his wil Christian's must be as Birds on a bough, to remove at God's pleasure, and that without resistance, when the section 18 Lord shall visit them. Upon this condition we entered this world, to go out of it again; and this is the law of Nations, to restore and pay that which we have borrowed, and retained for a time. Our life is a pilgrimage or journey; when here we have traveled much and long, at length needs we must return to our home. Again, it is absurd to fear that which we cannot shun; thou art neither the first, nor the last, 2 Cor. 5.1. thousands have gone before thee, and all that are to come shall follow thee. We are but Tenants at will, in this cleyie farm; the foundation of this building is weak in substance; always kept cold by an intercourse of air; the pillar whereupon the whole frame and building doth stand, is the passage of a little breath, the strength of it some few bones tied together with dry strings or sinews; and howsoever we repair & patch this simple cottage, it will at last fall into our landlords hands, & we must surrender it when Death (the Lord's Bailiff) shall say this or that man's time is come: Therefore Christians must have these temporal things in use, but eternal things in desire; It is written of those Philosophers called Brackmani, that they were so much given to think upon their end, that they had their graves always open before their gates, that both going out, and coming in, they might always be mindful of their death and latter end. section 19 I cannot sufficiently wonder at the folly of our nature, so abhorring the mention of Death: yea, even the aged men, whose spring is past, whose summer is spent, and are even arrived at the fall of the leaf; whose heads are died with snowy winter colours, and whose ship begins to leak and grate upon the gravel of their graves: yet how fearfully are they amazed, to hear the last sound of Death's trumpet! O foolish imbecility, so fearing to be lulled a sleep in Death's slumbering fits, which is so ready to close up this mortal day, to bring their souls to an everlasting morrow. Man's life (saith one) is a small thing, but the contempt of this wretched life is a great thing. And why should Christians so love this sinful life, and loath their death, which is so gainful. First it killeth our familiar enemy the flesh, which lusteth against the spirit, and maketh us that we cannot please God. Now there is no enemy like unto a domestical and homebred enemy, that lieth in our bosom, that rests and sleeps with us, and is always a companion to the soul, urging and hailing it to sin; but Death openeth the door of this filthy prison, Gal. 5.17. and stinking dungeon, of this body of sin, in which we live as slaves. It freeth us from this pannier and dungcart we carry about, full of all corruption and vileness; for this corruptible body is heavy unto the soul, and this earthly mansion keepeth down the mind, oppressing it with cares. It putteth an end to this our painful pilgrimage, full of bitterness and grief. For what is this life but a heavy mierie way, clagging and tiring our feet and other limbs? Consider then how absurd it is, for poor drudges (so section 20 foiled and wearied) to be yet unwilling to have such an irksome life and way ended. Our life is full of labour, 'tis led with sorrow, and yet left with tears; so that better is death than such a silly life. We think not so much how near Death we approach (all of us being reserved to die) we complain not so much of the thing itself, Senec. de nat. quest. as of the day of our death: But would we not think him a fool (who amongst many other being condemned to die) would crave it as a great benefit, to be executed the last? So foolish are many, esteeming it such a matter to have their death deferred, and a little to prolong their days. Malefactors hate nothing more than the gives and fetters, bars and bolts of the prison doors, wherewith they have been loaded, and wherewith they have been enclosed; and we foolish men fear nothing more than the opening of this prison door, for our egress and delivery; we cannot abide it, we cannot endure to have the locks and shuts (of this jail of our flesh) to be broken and battered, for our everlasting manumission from this servitude and slavery of sin. section 21 Now then, if our whole life be nothing else but a continual travel to death (as we have heard) if the hour of death be also the dreadful hour of judgement, what other thing is our whole life, but a continual walking towards the tribunal seat of God? Rom. 14.10. And what great madness is it, for men (going actually to be judged) thus in the way to provoke their judge to anger, by continual sin? Let us better open our eyes, and consider the way we take: let us forecast with ourselves, to what place we are going, and be ashamed of our evils, or at the least to advise with ourselves, how evil this that we do, agreeth with that business we have in hand. What a wonder is this, that every day we die, and yet persuade ourselves to live for ever? we are like the Megarenses (of whom the Philosopher speaketh) in making proud and sumptuous buildings, as though they should always live, yet living as though they had but mortal souls. section 22 But to hasten to an end. Whereof cometh so great forgetfulness of almighty God, such negligence of preparing ourselves to die? even from hence, that we presume our life shall last so long: This false imagination persuadeth us that we have time enough for all things; for the world, for our pleasures, for vanity, for vices, for frivolous and curious exercises, and that yet for all this, we shall have sufficient time to provide ourselves to die; in so much as we dare dispose of our life (as we will of a web of cloth (for our family) lying on a table) appointing one piece for this purpose, and another for that: so we make account of our lives, as though we had the signory and government of times in our own hands to order, and our life at our own will and pleasure to dispose of. This fond conceit groweth and is grounded upon self-love, which always hateth and abhorreth Death, to avoid the pain and grief which otherwise it would conceive. Such a one is easily induced to believe that another shall die, for as he is not greatly in love with others, so is not the knowledge and belief of that truth so sour and unpleasant unto him, but as he loveth himself exceedingly, so is he very loath to believe any thing that should increase his pain and grief. Yet see how such a one is deceived, he first of all begins to lead the dance of death, and others (so censured) long after do follow him. So that it fareth with these men, as with young seamen, and fresh-water-souldiers, who when they come forth of the havens mouth, it seemeth unto them that the land and houses depart away, when they themselves indeed do move and pass away, the land and houses standing still. Of what impatiency is it, not to endure that evil section 23 which together (with so many and mighty) is common unto all men? Thou refusest to pay the debt (with all God's Saints) which whether thou wilt or no, must needs be discharged. He which by nature could not die, was for thy sake made mortal, and subject to death; and thou being borne to die, and which so often for thy sins hast deserved death, wouldst thou alone (amongst all other) be privileged from dying? Remember therefore thy folly and pride, and rather encourage thyself to die, having so many fellows and partners in this case: For indeed we have no more cause to grieve that we shall die, than we have to be vexed that we were borne, or that we were created mortal men, and not Angels immortal. Senec. Ep. 36. Death bringeth an equal law, and an inevitable necessity over all. Now who can complain for being of such a condition, from which no man is excepted? for the chiefest point of equity is equality. Let us therefore pay our tribute cheerfully, since we cannot be released; and let us second and follow the will of God without murmuring, from whom all things are justly derived; for Destiny leads him by the hand that goeth willingly, and drags him along that goeth by compulsion. Senec. Ep. 121. CHAP. II. How dangerous a thing it is not to be prepared for Death, or to defer the time thereof. Having partly heard of the necessity of preparation, section 1 let us a little consider of the dangerous want thereof; for Death being such a fearful enemy, we may not (without great hazard of our estates) meet him naked in the field, but knowing him and his forces, it is fit we be thoroughly prepared against the combat. And albeit, we cannot of ourselves make any provision sure enough to serve our turn (for it is not our own strength, counsel, or policy) that can stand us in stead, in such a fight) yet provided we must be, if we will prevail: neither is it Saul's harness that will buckle handsomely to our backs, or any other furniture devised by man, 1 Sam. 17.29.40. but only the sling of faith, casting out the stone taken out of that river, or rather that invincible rock jesus Christ, that will utterly foil this huge Goliath Death. For God's children having continual experience of his section 2 mighty power, in their worldly deliverances and of his gracious protection and aid in all the miseries and calamities of this life (feeling still in themselves, the sufficiency of his grace, and assistance of his spirit, 1 Pet. 4.19. in all their extremities) they doubt not ever to commit their bodies and souls to this their faithful creator: They do not fear to be ruled by him in life & death; no they will go to God thorough fire & water; no dangerous paths will they eschew when he calls them; they care not to go thorough the vale of death (leaning on his staff) nor to sail as it were through hell, that they may come to heaven, to enjoy his blessed sight; Psal. 23.4. knowing that by the sustaining of a temporal death, they are freed from eternal torments and endless fire of hell. For although (at deaths first entrance,) a huge flood of sins and a fountain of sorrows issued out, yet now being altered by Christ, it killeth sin in God's Saints, and perfecteth their estate. And so far off is it from the destruction of a Christian man, that it brings him to perfection; for after the death of the body, follows the freedom of the spirit, nay, it is the very furnace appointed of God, for the purifying both of body and soul from the dross of all corruption and sin. But as it availeth nothing (as I said before) to go to section 3 war without weapons, or to keep a Castle without munition; no more or less can we withstand deaths deadly force, our souls not harnessed against the same. The greatest cowards have many times the greatest talk, than it will only appear what thou hast gained in knowledge, when thou comest to combat with Death: no man knows in what place Death attends him, therefore in all places we must be provided: What cares Death for prisons, for guards, for iron bars, etc. one gate or another stands always open to him, Senec. Ep. 26.27. there is but one chain only that keeps us bound, even the love of this life, and this must not wholly be shaken off, but extenuated and lessened, that when occasion serveth nothing may hinder us. If every day of our life were as long (as that long day of josua) when as the Sun stood still a whole day in the midst of heaven, josu. 10.13.14. it would avail us nothing: For as in the end the night came, which dissolved that long day, so the night of death will at last assail us, and make the days of our life vanish away, how long so ever they have been; for every thing subject to corruption fadeth, and he that troubleth himself therewith shall pass away. Man is resembled to a piece of rotten wood which breaking in pieces, job 14.7. is turned into powder. section 4 This life is a moment of time, whereon all eternity of life and death to come dependeth. If it be a moment, and a moment of so great importance, how is it passed over by worldly men so carelessly as it is? If Death be an enemy, 1 Cor. 15.26. then let us watch him as an enemy, prevent him as an enemy, that so we may endure his hard assaults when time shall serve. Do that before death which may do thee good when thou art dead; Aug. de cura pro mortuis. for if we provide not before death, there is no provision after. It is far better to enter while the gate is open, Mat. 25.11. Esa. 55.6. then afterwards to knock in vain when the gate is shut; to seek the Lord while he may be found, then to be found of him unprovided, when we would not be sought. The morning was fair when Lot went out of Sodom, Gen. 19.23. and yet before night it was burnt to ashes: Nebuchadnezar never thought himself so sure as when he boasted himself of Babel, Dan. 4.12. and (yet while the word was in his mouth) God pulled him down upon his knees. The rich man never thought himself so likely to live, as when he said to his soul; Luk. 12.20. Eat, drink, and be merry: yet the self same night it was taken from him. The ship would be mended in the haven, not in the tempestuous Sea; the breach would be repaired in the time of peace, not in the skirmishes of war. In time a care would be had of our estate for the time to come. The days of man are short, and his time uncertain; that little moment we have to provide for a state of all continuance, and to gain eternity in, is quickly run over before we be aware. God's mercy (in giving us time and space) passeth along section 5 as a pleasant-river; if we stop the course thereof, by continuance in sin, it will rise high (as a flood) and turn into justice, bearing us down by force (as a violent stream) and overthrow our surest repose. Such is here our frail and brittle estate, that when we seem to stand in great security, we then do dwell in deepest danger; and when we least fear, we soon fall. Calamity cometh upon us not looked for, sickness suddenly invadeth, and Death (without ransom) requireth her due; therefore Boast not thyself of to morrow, Prou. 27.1. for thou knowest not what a day may bring forth. Our continuance here is certain in uncertainty: therefore (saith one) Let our uncertain condition work a certain carefulness of our estate to come. That which once, and never but once is done, should be advisedly begun, carefully prosecuted, and most seriously laboured, with all industry, unto the end. We sleep with our cause, August. and we rise with our cause (saith Augustine:) Do well, and have well; live the life of the righteous, and die the death of the righteous. To him that passeth through dark places, one light carried before him, will do him more good than many brought after him. When sleep is gone from the sick man's eyes; when rather extremity of grief, then true sorrow, doth rake out a little sick repentance from the most careless person; when rest is departed from their tossed beds, than many can wish they had better served God: but these things should be considered in time; and here is time, therefore take it before thou endurest a dying life, and a living death full of endless woe. O good life (saith a holy Father) what a joy art thou section 6 in the time of death? Thou makest men not ashamed to live longer, because they live honestly; nor afraid to die, departing religiously, having served a good Lord. But the wicked are ashamed to see him whom they have dishonoured: the one is quit by a joyful Proclamation, the other found guilty at the bar of his own conscience. What a dangerous course is it, never to awake Christ till the ship leak, and be in danger of drowning? never to begin to live well, until we be a dying? never to call to mind that time of all times, before we hear the Trumpet sounding, the graves opening, the earth flaming, the heavens melting, the judgement hastening, and the judge (with his Angels) coming to denounce the last sentence and doom? Psal. 50.22. O consider this you that forget God, lest he take you away, and there be none to deliver you. This present life is our market, to make provision for our souls against the life to come; now is the time of running to get the prize; now is the time to fight to win the field; now is the time of sowing, for the plentiful crop of harvest coming on: If we omit this time, there is no more crown, no more booty, no other Kingdom, no other prize, Prou. 20.4. no more harvest to be looked for: for He that will not sow in winter, shall beg in Summer. section 7 Mark well (saith one) what I say, that a man which repenteth not but at his latter end, shall be damned? I do not say so. What then do I say? He shall be saved? No. What then do I say? I say I know not, I say I presume not, I promise not. Wilt thou then deliver thyself out of this doubt? Wilt thou escape this dangerous point? Repent thou then whilst thou art whole: for if thou repent whilst thou art in health, whensoever the last day of all cometh upon thee, thou art safe, for that thou didst repent in that time when thou mightest yet have sinned: But if thou wilt repent when thou canst sin no longer, thou leavest not sin, but sin leaveth thee. If men come without oil in their Lamps, then is there nothing for them to expect, Mat. 25. but Nescio vos, I know you not: And when they are known, Ite maledicti, Go you cursed into everlasting fire. God hath given other things double unto us, Chrisost. ad pop. Anti. Hom. 10. that if the one be hurt, the other may stand us in stead, as eyes, ears, hands, and feet double, but he hath given us but one soul, which if we destroy, what is there in the world, whereby we may hope for any life? The Son of God gave himself a ransom for our souls, that they might not be accounted vile, but precious in our sight. All that which thou hast means to do (saith the Preacher) section 8 do it according to thy power, for in the grave, Eccles. 9.10. whither thou goest, there it neither work, nor discourse, nor knowledge, nor wisdom. Many then think of death When they cannot live, they pardon their enemies when they cannot revenge, they give away their goods, when they can no longer keep them, they forgive their debtor when they have nothing to pay, they leave their whores when they can no longer keep them, they detest wine when they cannot drink, and defy the world when they can no longer inhabit it; pride they loathe when they are preparing of their winding-sheet, sick they are, but their repentance is sicker, etc. Death is at our doors, judgement over our heads, Hell is at hand, all horrible, and yet without horror. We laugh, we leap, we dance, we drink, we sing to the sound of the Viol vain delights, Amos 6.5.6. and we invent to ourselves Instruments of Music, like David; as he to the service and honour of his God, so we to please our unsanctified affections and extravagant lusts. O Lord, set thy fear before our face, and so settle it in our hearts, that we may readily obey thy heavenly call, by flight from sin, for fear of judgement: Let us not be like to the unwise Levite, judg. 19.9. who at the end of the day would go on his journey, by reason whereof he incurred peril, and was the cause of his wives heavy end: Let us rather rise early, and go on our way, whiles the light of life doth shine, lest darkness surprise us. Old sores are hardly cured, and hardly shall you bring old dogs to lead. job 20.11. An old man's bones (saith Zopher to job) are filled with the sins of his youth, and continue with him unto the grave. CHAP. III. Of the hindrances of our Preparation to death in general, and how carefully they must be avoided. section 1 LEt us now proceed to remove such impediments (through the help of God) as lie in our way to hinder our speedy passage, in this our pilgrimage of death, which is (as we have heard) the true haven of life, to all God's children. Great and manifold are Satan's assaults in this our journey, who still showeth himself a professed adversary in all good proceedings: And here he cometh, not himself alone, but with a huge host and army of enemies, having the whole world, our flesh, and friends, to fight against us: But of these things in this place, let it suffice to point at in general, until we come to a more particular discourse, as occasion shall be offered. And let us first learn to arm ourselves against these our deadly foes, that so being harnessed (as it were) with the armour of proof, we may strongly stand out, when we shall be assailed, never yielding to our foes, but following fast our Captain Christ, to get the conquest in this our fight, which already is begun, and shall most assuredly be gotten to all the faithful. section 2 Satan first of all will thus be ready to assault us. And art thou ready to die O man? Why then behold the swarm of thy sins, the number of thy faults, and monstrous rebellions against thy God, both old and new, of age▪ and youth, for which the wrath of God, the grave, and hell are ready to devour thee. The Law is thy judge, which doth condemn thee, thy God is just and cannot but accurse thee, his sentence is passed, and will not clear thee, etc. So that here (without Christ) no comfort can be found, he only must now protect us, or else we perish; his righteousness must be our robe to hide our raggedness, his merits the only means to clothe our nakedness; etc. Which things we cannot possess without a true and lively Faith, which is the gift of God: and therefore we must pray to have it wrought in our hearts by the holy Ghost, and all good means. This then (as we have heard already) will get us the victory over the Devil, and all assaults. It will oppose to this our deadly foe, life for death, holiness for sin, obedience for the Law; yea, all Christ's satisfactions, to make the whole sum. But of this point we have sufficiently discoursed. Then cometh the World, and will set abroach his section 3 baits: What wilt thou die O man? I pray thee behold thy goodly buildings and stately rooms, thy lands and revenues, thy rents and treasures, thy credit, wealth, and fame, thy pleasures and delights, and all that thy heart desireth. But alas O World, this thy felicity is feigned, thy love is counterfeit, and thy promise is deceitful. These things (I confess) to be good in their kind, and for my use, so long as they stand with God's favour. Kept they may be, so that we lose not God, who now doth call us, and therefore may not keep us from him. Yet I know (O World) the vanity of thy pleasures, the frailty of thy glory, and the fickleness of thy goods, and that all these are nothing in respect of the riches of heaven and happy life, which after death I am sure to have: wherefore I desire to be dissolved, and to be with Christ; in whom indeed are hid all the treasures of God; who also is the keeper of our true life: Phil. 1.23. Col. 3.2. for this our wretched life which now we lead, is no life indeed, but a very death. For, we are dead, and our life is hid with God in Christ; we walk by faith, and not by sight; yea, so long as we are at home in this body, we wander and go astray from God our lord 2 Cor. 5.7. And thou (O World) (which bewitchest so many to love this life) what should I gain, if I should serve thee? I am sure to be a foe to Christ who loves thee not, who prayeth not for thee, john 17.9. whose Kingdom is not of thee: and therefore to love thee is to hate my God, which to do, is worse than death. Thy reward (I know) is nothing but nakedness, for naked I came unto thee, and naked I shall go from thee: job 1.21. therefore I am willing to forego thee, and desire to be freed to dwell with Christ. section 4 Lastly, comes the Flesh (with trembling and quaking:) Why? wilt thou die O man? see here thy friends and thy family, thy Wife and thy Children, thy Father, thy Mother weep and wail, cry and call unto thee, and wilt thou thus depart? wilt thou needs go from them? It is good (no doubt) to tarry still among our friends with Gods good will; and there is nothing (under God) but it may be kept, so that God (being above all things which we have) be not lost: Math. 10.37. For he that loveth father or Mother, Wife, or Children, etc. better than Christ, is not worthy of his presence. And though my friends lament the loss of my life, Psal. 89.48. yet can they not redeem it: for what man is he that liveth and shall not see death? and shall he deliver his soul from the hand of the grave? No, no, neither riches nor strength, neither power nor policy can prevail in this point. Death neither spareth poverty, nor regardeth wealth, it esteems neither manners, age, nor time, but walketh in the gates of old men, and setteth snares continually for young men: no worldly practice can escape the bands of death. It always pursueth us, and wheresoever we go, it layeth hands upon us: And though men labour to live long, and desire that they might never come to the term of their days; yet indeed it is no other thing to live, then to make haste to death. Wherefore men do walk, whither they would not come, and willingly run to the end of that course which evermore they have abhorred; for death is the punishment of all men, the tribute of all men, the rule of all men, and the receiver of all men: God hath set us our bounds which we cannot pass. section 5 And as the green leaves (in a thick tree) some fall, and some grow: so is the generation of flesh and blood, one comes to an end, and another is borne. We came not altogether, neither must we go altogether: therefore O Flesh be content, O my friends be quiet: needs we must depart, though to meet again we are full sure: And in going from you my earthly friends, I shall not yet be destitute of friends, but make a good exchange; for I go to the Saints of heaven, to the living God, who is judge of all; to jesus Christ my Redeemer, Heb. 12.22.23. to the celestial jerusalem, to my abiding City, to the company of Angels, to the Congregation of the first borne, to the spirits of the righteous, and to joys unspeakable beyond all man's conceit. Such be the comforts, the rewards, heritage's, and exceeding privileges that God hath (before all worlds) prepared and always had in store for his elect. And therefore still I desire to be freed from the flesh, to live with Christ; We have here no continuing City, Heb. 13.13.14. we look for one of God: And I know that so long as I am in the flesh I cannot please God, and that if once this earthly house of this tabernacle were destroyed, I shall have a building given me of God, a house not made with hands, 2 Cor. 5.1. but everlasting with God in the heavens. Not to live (said one) but to pass the life well, is life section 6 indeed. Our life is very short, for all good things, yet long enough, and too long (may we think it) in regard of our miseries. A dangerous strait, in which the less time thou hast to pass, the more peril and danger thou hast in the passage: But this is a misery of miseries (that being in such a miserable case) we live like men in a frenzy, not knowing our misery. Heraclitus and Democritus could better discern this point then many Christians, of whom it is reported that the one past his life in laughing, and the other always in weeping: seeing (as it seemeth) that all our life is nothing else but ridiculous vanity and lamentable misery. Moreover, if this life be a vale of tears, a prison of guilty persons, and a banishment of them that be condemned, how canst thou place such great pomp and pride, such gay ornaments, and stately furniture of houses and families, in such a wretched place? how canst thou take here thy pastimes and pleasures? how canst thou delight thyself in feasting and banqueting? how canst thou desire so greedily to gather the provision of this world, and be so forgetful for the life to come? As though thou wert only borne to live always here with bruit beasts, and hadst no portion with the Angels in heaven. Such wretchedness showeth of what a miserable stock thou comest, if nothing can persuade thee to behold this thy great and palpable blindness. section 7 We marvel much at the rude and ignorant Indians, who (for glasses and trifles) are said to part from their purest gold: but we never think of our own folly, who forego the treasures of heaven for very babbles, and sell our birthright and blessing for Esau's broth. Heb. 12.16. Men look unto pleasures as they are coming to them, & not as they are going from them, when they are wont to leave trouble and vexation behind: for the sting of the Scorpion is in his tail. We sell our hearts to the world for very chaff, and God offers us millions for them; nay (to have our custom) he gives us an assay of merchandise, peace of conscience, and joy of the holy Ghost. Who would not traffic with so good a Chapman? that means no other but to do us good indeed, and will give us heaven, when we have given him our hearts who is in heaven. As all the waters of the River run into the Sea, so all worldly delights finish their course in the salt brine sea of sorrows. The peaceable days of the wicked, their immunity from the rod, their dancing to the Instruments of Music, have their present period, and in a moment they go down to hell. job 21. & 12.13 Such lusty-guts (in the prime of their pride, and raging madness) are sure of a judgement. The gormandizing Epicure holloweth not so loud (whilst he walloweth in his sensual life, as the Swine in their sties) but he shall howl as much when he is in hell. 1 Sam. 16.23. It was but a dampish delight that Saul tasted (in his mad melancholy mood) in the sweet notes of David, sung upon the harp. We must mistrust worldly benefits, and baits covering section 8 the hook for the fish; we must not feed so hungerly on then, their pleasings are leasings, and their friendship's fallacies; they are as false witnesses against thy soul, such as jezabel suborned to kill innocent Naboth: After the manner of Egyptian thieves, they embrace us, that they may slay us: They are as goblets of gold, sugared with poison. This deceitful Dalilah of delights, speaketh thee fair, but in the end she will bereave thee of thy strength, of thy sight, yea, of thyself. These wasps fly about thy ears, and make thee music, but evermore they sting ere they part. Sorrow and repentance is the best end of pleasure, pain is yet worse, but the worst of all is despair. How much better is it for thee to want a little honey, then to be swollen up with a venomous sting? We must use them without trust, and want them without grief, still thinking while we have them, that we possess a benefit with a charge. If crosses once befall us, the comfort of riches fly from us (like vermin from a house on fire) leaving us to our ruin. But he that hath placed his refuge above, is sure that the ground of his comfort cannot be matched with any earthly sorrow; cannot be moved with any worldly thought, but is infinitely above all hazards. Let the world toss and tumble how it list (as ever it doth) the rest of God's children is pitched aloft, above the sphere of changeable mortality? O the broken reed of human confidence! who ever trusted in friends that ever could trust to himself? who was ever more discontented than the wealthy? Friends may be false, wealth cannot but be deceitful: trust thou therefore to that (which if thou wouldst) cannot fail thee. The Elephant (being coursed) casteth her precious tooth section 9 and so escapeth; so must we forsake the flesh and dearest friends, the world & greatest pleasures, to be with Christ. If men forsake their own will, & submit themselves to Gods, what can be hard? But if we follow our own appetites, and delicate niceness (rejecting God's pleasure) what can be easy? Therefore not ours, but thy will be done. God hath a care over us, our life is in his hand, yet scarce the hundredth man hath this fastened in his heart; for every one searcheth a way and means to save his life, as though there were no power, and care in God: And yet in his hands are the issues of death: Death seemeth to consume all things, but God delivereth out of that devouring gulf, whom he pleaseth, therefore let us leave it at his pleasure, either to deliver us from present danger, or to take us to a better life. A wise man, ought always to keep himself from sorrow section 11 and inordinate care, for this worldly and transitory life, and the things thereof. Not to do (as the Dove) which breeding her Pigeons about the house, maketh them familiar with the same: And albeit they are monthly taken from her and killed, yet she returneth to her old nest, and breedeth young again. Worldly favours, honours, temporal goods, etc. are but as balls of snow, which by the beams of the Sun dissolve, and come to nothing. What cost do we bestow upon the hairs of our head and beard? which when the Barber once clippeth off, are despised and swept away. A man should never trust this foolish life, it is but as a fire kindled on the coals, which consuming itself giveth heat to others. God hath made the beasts with their faces towards the earth, thither they look, for from thence they have their life, and relief; but man is erected with two standards with his head, face, and breast, to look to heaven: Let not our hearts therefore differ from our faces; have not thy face above and thy heart below, but lift up thy heart (as thou professest) lest thou lie to the Church before God and his Angels. section 12 The poverty of a Christian, doth forerun the riches which he hath in heaven: The love of the world, is an exemption from the life of God; the allurements thereof are like the crying of a Lapwing, that traineth us the furthest from that we seek. The pomp of the world, is like a blazing Star, that dreadeth the mind by presaging ruin; and the temptations to pleasure, are like candied wormwood that cousin the taste, and kill the stomach. To be unknown in the world, we need not care, so be it we be in credit with God, for he that is great with God, shall have quietness in earth, and blessedness in heaven. When it ceased to be with Sara (saith one) after the manner of the world, she conceived Isaac the Son of promise, Gen. 18.11 & 21.2. her exceeding joy: so when our worldly desires once wither, heavenly will ensue. Let us therefore care little for the world, that careth so little for us. Let us cross sail, and turn another way unto our long home, and looked-for abode: from a life subject unto death, to a deathless life, even as near as we can with a still and peaceable passage. Am I contemned of the world, it is enough for me that section 13 I am honoured of God; of both I cannot: the world would love me more, if I were less friends with God: He is unworthy of God's favour that cannot think it happiness enough, without the worlds. The devil playeth the Host (in this world) and will serve our turn, with any delights that flesh desireth, but he noteth all in a book, and at the day of reckoning (which is our death) it will be to our cost, if we take not heed in time. This is the trinity that wicked men (saith one) do worship, the Devil, the world and the flesh, instead of the Father, Son, and holy ghost. The lust of the flesh, the lust of the eyes, and the pride of life, are the idols that the world do make their Gods. 1 joh. 2.16. But the minutes that hackney at the heels of time, run not so fast away as doth this world with his pleasures, and fleshly joys. Let us therefore always detest the eye-pleasing baits of carnal desires, and wholly delight ourselves with heavenly joys. He which once have drunk of the floods of Paradise (one drop whereof quencheth the thirst sooner than the ocean Sea) shall quickly have the desires of this world, and fleshly lusts, extinguished in him. CHAP. FOUR Of the allurements of the world in particular, and the remedies thereof. section 1 But for as much as this wicked world is Satan's kingdom, 2 Cor. 44. Eph. 2.2. & 6.12 wherein he ruleth (in the justice of God) over the children of disobedience, blinding the eyes of Infidels, with a false glory & glistering shows thereof, that they should not believe the truth of God's word; for their further assurance of that incomparable glory & blessed state to come; it is expedient more fully to disclose this dangerous place, wherein Satan pitcheth his camp against Gods elect. Num 20.17.18 Deut. 8.15. & 32.10. Exo. 14.15.16. And so much the rather because it is the passage of their pilgrimage, which possibly they cannot shun. Israel must needs go thorough Edom where cruel Esau dwells; and pass along this dangerous wilderness, full of savage beasts, fiery Serpents, Tigers, and Scorpions: Yet go he must, thorough the red sea of all fearful hazards and temptations (that spiritual Tyrant Pharo following him fast to the heels, with all possible violence) before they can arrive at the heavenly haven and blessed land of rest. section 2 This world is a Sea of sorrow, and our life resembleth the new sailing Ship, not acquainted with the water, but fleeting to the bottomless swallow of tempestuous waves, always threatening the sinking of our life. It is as a course of a most vehement running stream, but yet not appearing to have any peril of drowning to him that passeth: It is shallow by the sides, but deep and very dangerous in the midst, above, it runneth very quietly, covering the water with great riches, and wares of an invaluable price, by means whereof it deceiveth covetous men, that run and enter it. Some wade shallow, wetting only their feet, and take a few; others go up to the knees, and catch for more: a third sort (with an insatiable desire) do plunge their whole body into the water; others trusting to swim, so wrestle with the violent streams, Mat. 6.11. and finding it deep (being wearied) sink to the bottom, which is most swift and raging. We daily pray that God would not lead us into temptation, yet still we feed our covetous humour, which drowneth us therein. And the Devil doth daily pitch his nets to compass us therewith, to hale us into hell, & covetousness causeth us to stumble and tumble thereinto. It engendereth such noisome lusts that drown men in perdition. 1 Tim. 6.9.10 It is Satan's forge and stithy (saith one) where he fashioneth and frameth a thousand chains of impieties, Diogenes in Plut. Apoth. to pull men into hell, and a thousand fiery darts to wound men's souls with all sorts of vices, it is the metropolitan city of all corruption and sin. All other vices (saith Hierome) do with age wax old, section 3 only covetousness groweth young with age, and getteth head. It lurketh in the reins, and is tied unto the bowels, neither can it be pulled up by any strength of men. The greatest ravening beasts, are sometime satisfied, purses and coffers may be filled, but an insatiable mind is a bottomless pit, and a gulf devouring all, yet never replenished. It resembleth a spring, whose river is small, yet (by receiving other brooks and streams) groweth strong and violent. Such are like men in a dropsy, Ber. in Cant. ser. 39 still drinking, their thirst increasing: Bernard compareth it to a Lady in a Chariot, whose wheels are contempt of God, in humanity, forgetfulness of death, and mistrust, whose horses are niggardliness and ravine, and whose carter is desire to have. Chrisostome calleth the covetous man, an enemy to all men, Chrysost. in Mat. imagining all others to be cast out for a pray, for him to rob and spoil. He putteth all things to sail, he laboureth to have all, and hath the use of nothing: he filleth his Cellars, Garners, & Coffers, Sallust. but (Lady covetousness) layeth up the Keys, and locketh from him the use of all; like Horses and Mules going laden with the gold and silver of others, eat nothing but hay themselves: such a man's wealth is but as a fair Tapestry, that covereth foul and broken walls: The higher such a man climbeth (saith Ambrose) and the higher he goeth the greater is his fall: August. Before he gaineth he hath lost himself (saith Augustine.) Such beasts are these misers that they know not this life, yet can they not deny but they must die. What pleasure therefore can they take in cutting the wood, and making the faggots, wherewith in hell (without repentance) they shall be burnt for ever. The customers of this world (saith one) who have got their wealth with fraud and deceit: they sleep like the Nightingale with a prick against their breast; so do such slumber with a pricking conscience, and live in horror of Death. section 4 God therefore in his providence and wisdom, hath fraught this life with so manifold miseries, to make them as medicinable punishments for our fleshly desires; he hath laid such bitter wormwood on the breasts of this flattering world, to wain us from it; he hath made it loathsome to his children, that they should not love it, but willingly forsake it, and sigh for the blessed life to come: For if we be so unwilling to forsake this life, so irksome; if we be ever whimpering and whining, for the fruits and flesh-pots of this slavish Egypt, Exod. 16.3. what would we do if all our life were sweet? what would we do if it were wholly to our taste and tallage? who would then contemn it for God's cause? who would exchange it for heaven itself? When jacob was hasting into his own country, Laban (in his great haste pursuing him) said, why didst thou not tell me of thy departing, Gen. 31.27. that I might have let thee go with mirth and melody? when his meaning was to have kept him still in drudgery. But as jacob did well (seeing Laban's countenance set against him;) so should Christians (finding the world to frown upon them) be ready to pack from the world, Gen. 19.26. it being no fit place for them to tarry in. Lot's wife (setting her mind upon her substance in Sodom and other pleasures there) she looked backward, but never looked forward again: She is turned into a Pillar of Salt: a Pillar, and so standeth for an example; of Salt, and so should season our unsavoury desires of this world and worldly things. Small cause had the Isralites to care to continue among section 5 the taskmaisters of Egypt; Exod. 1.11.14. no more have Christians to dwell in this world, as in a wilderness, among many wolves. Surely this barren light land wherein we live (after all our drudgery & excessive pains) yieldeth nothing else but a crop of cares, troubles, fears, & vexations of mind. How acceptable therefore may death be, when in dying we sleep, & in sleeping we rest from all the travels of this toilsome life? Love the world saith one, & it will devour thee, for it knoweth better how to swallow up her lovers, then to support them. There is no trusting to this world's security, for in one moment the sea overwhelmeth the same navies which a little before played & sported upon it. Now, that this world is a sea, the small number of safe passengers, & the great company of such as perish therein doth prove. Here we are placed (as it were) between heaven & hell, section 6 & our danger is so much the greater, by how much it is easier, to descend downward then to aspire & climb upward; Facilis discensus Auerni, etc. d. 6 Learn not to love the world, that thou mayest learn to embrace thy God, turn away from it, that thou mayest turn to him. power out the dregs, that thou mayest be filled with pure wine, thou art to be filled with good, power out the evil, dost thou think that God will fill thee with honey, if thou be'st full of gall? Our love must be as a just balance, affording every man his own; but the weights of worldly lusts are unequal, valueing earthly things to be most precious, Phil. 3.8. Luk. 16.15. Ose 1.12. whereas with the christian, they should be esteemed as dung. These make that to be of weight & great with man, which is most vile and abominable in God's account. Such are the deceitful scoales of cursed Canaan: Leuit. 25.15. Amongst the jews for that their contracts and bargains had by a prescript law, a day of determining and of being void, therefore, the shorter the time was, the less and slight was the price and valuation of the thing. And therefore how much more vile and of less account should all these momentany and earthly things be reputed, subject to such loss, which though they were not, yet Death itself dispatcheth us of all? section 7 They which run in a race, look what ground they have rid behind, and how far they have to the goal before. And they which looked for the year of jubilee, knew how long they might possess their bargains: But there is no mortal man that can be assured to live a day. Indeed we run, yet having deaths shackles on our legs, yea, carrying him about in our whole bodies and lives. The glory of this world (being grounded upon the life of man, Pindarus. as the subject and foundation) can no longer endure then the substance itself. Now if the life be no more but a dream of a shadow, what must we think of the glory of this world, which is shorter of continuance than man's life? What account would one make of a stately building, if in case it should stand upon a false foundation? What reckoning would one make of an image of wax very curiously wrought, in case it should be set against the Sun, where (presently being molten) it should lose both form and fashion? Why do we make so little account of the beauty of a flower, but because it beginneth to fade so soon as it flourisheth; for being nipped from the stalk, it presently looseth the pleasant gloss and hue. And albeit glory do continue after the end of our life, yet what shall it avail thee man, that hath no sense? What profiteth it Homer, that now thou praise his Iliads? jerom. even as Jerome speaketh of Aristotle, that he was praised in the world where he was not, and condemned in hell where he was indeed. Therefore well said Euripides, Euripides. that men fall into a frenzy to use pride after Death. section 8 The tempter (saith Ambrose) showed the glory of the world in the twinkling of an eye, which likewise shall vanish in a moment; like nabuchadnezzer's Image, Dan. 2.33.34. that had ahead of gold, breasts and arms of silver, etc. and yet one dash (with a stone, out of the rock) brought all to ruin. All worldly glory is no more sure and certain, than calmness in the Sea, which is still subject to a storm. O world (saith one) most unworthy to be affected! where are the riches that poverty hath not decayed? where is the beauty that age hath not withered? where is the strength that sickness hath not weakened? where is the pomp that time hath not wasted? I say not of men, but of Cities and Empires themselves? Those that so eagerly seek after the things of this world, and so seldom and slightly after heaven and heavenly things, are not unfitly resembled to children, that esteem more of Apples and Nuts than the assurance of rents and revenues. And indeed most men (and those the wisest in the world) do not so much as understand the Kingdom of heaven and the righteousness thereof, so far are they from seeking it, rather than the riches of the world. Such men (as they say) set the Cart before the Horse, first seeking things for the body before they take any care for the soul. Luke 16.8. These men yet are wiser in their generation, than the children of the Kingdom, and have eyes as broad as the Moon in her full; but such advantage hath the Owl of a man, whose sight is better at midnight then man's. Such Owle-faces are better sighted then the children of light. In wily craftiness the rudest Rustic easily circumventeth the cunningest Christian: yet he is but an Ass in the shape of a man, who hath not learned Christ; jer. 8.8. and jeremy wondereth how he should be a wise man that is not a godly man. These do not so much as wet their lips at the wellspring of wisdom, and having not so much as a smack of God's Word, how should they not but be fools? Such are fools in grain, and a burden to the earth, setting up man's folly as a monarchy in the world, displaying (as with a banner) their own worldly fooleries. section 9 But sith our life dependeth not upon the world, or the goods thereof, but upon God alone: let us put our trust not on our goods but upon God, on whose pleasure our goods depend; who also hath promised never to forsake any faithful men, that put their trust in him. We may not be as saucy Children, who when they know their Father will not please them in their foolish appetites, will provide for themselves: but our duty is to be pleased with our daily bread. Mat. 6.7. Many that make this prayer to God, would be very loath he should take them at their word, and daily give them bread but for a day at once: yet such men (in using this prayer) do nothing else but scorn their provident God; but let good Christians learn to cast their care on God, that they may the better moderate their desires. section 10 Learn not so much (saith Plato) to increase thy possessions, as to diminish thy lusts: for the highway to be rich, is to be poor in coveting: and he is the richest that coveteth the least, and is content with a little. Now the way to cure this Fever (which causeth such a thirst of the world and worldly things) is not to give us drink, and fill of our desires, (which increaseth the disease) but by diminishing the immoderate love and liking of the same. Now one special means hereunto is to trust in God, since the root of this sin is distrust in God. Before the creation of man, the world was made and replenished with all things requisite for his use, and before the soul the body was created to receive it: Sith than God provided for man before his creation, and nourished the body in the womb before it was borne, and giveth care to the mother of sustaining and clothing it before the birth; shall we call into question his fatherly care over us? Let not these things therefore hinder us in the highway to heaven; but casting all our care upon God, let us be packing on our journey. Let the messengers of death be welcome unto us, and Death himself be embraced when God doth send it: For though they deprive us of the world (with his wealth and pleasures,) yet they put us in possession of heaven itself, and happy treasures. And for these transitory things (which are but as vapours and exhalations of the world,) A godly man (saith Augustine) never so fully enjoyeth his desire, as when he is willing nothing at all to desire them. August. Contentment (saith one) consisteth not in much, yet he hath much that hath it; and this is soon obtained of God in a low estate. Nature (we say) is content with a little, and only contentation ministereth rest and peace unto our minds. The Sea of this world (saith a holy Father) freezing unto us, it hardeneth, Mat. 14 29. that we may safely walk upon it, as Peter on the water. CHAP. V. Of the great grief of forsaking our wealth and worldly estate, and leaving of our manifold friends and acquaintance in the world: with the remedies thereof. Fearful is the consideration to flesh and blood section 1 (not endued with the comforts of Gods holy Spirit) to think of our poor and naked estate, at our latter end; Death waiting upon us, not only to deprive us of our life and being, but of all such comfortable means and helps which formerly we enjoyed: taking from us our houses, goods, and friends; which job began to feel and confess in his trials with loud exclamation; job 1.21. Naked I came into the world, and naked shall I return. God indeed made all these things for man; yea, the whole world itself, of which he took possession; yet forgetting his homage to God, and chiefe-rent of obedience, he forfeited all again into his hands, and from whence he came, thither sent he him again, giving him just as much with him, as he brought at first; Dust thou art, and to dust thou shalt dissolve. Gen. 3.19. And indeed this provision is sufficient enough for the place whither he goeth. For what great matters should we look for in the grave, where rottenness is our father, and worms are our mother? job 17.14. When our breath once vanisheth, and we shall be turned out of the house-roomes of this world, repairing to our doomsday house, where the worms (the dead men's Lawyers) shall take their fees out of us their grave-clyents, and our bodies with our bowels shall be their bread to satiate their hunger. Then happy (I say) are those that by the wings of a lively faith, have their souls flying up to the heavenly habitations. section 2 Hither we came as jacob to Laban; only by God's providence, Gen 28.20.21. we are that we are. If God will give us food to eat, and clothes to put on, God shall be our God. These herds and droves about us, Gen. 33.11. they are from the mercy of God; not plants growing in our own soil; not vapours that did arise from us, but of the nature of influences from heaven are come upon us. Every one sueth to God in forma pauperis: for things necessary we are poor Publicans, (receivers only) God is the giver of all. We cannot call any thing ours but Time; While we have time let us do good. Nay, this time itself is not in our hands, but in the Lords. All these temporal things come from the great storehouse of heaven. We may not say (as the Tempter did) All these are mine: Mat. 4. & Luke 4.6. no, all is Gods, who is the best Landlord. He requires no more but our acknowledgement of his blessings, with thankfulness in our obedience. We may have them, we must not be had of them: we have had them to live, the end ceasing, the means also cease concurring to the end. We must not make Idols of them, Exod. 32.14. as the Egyptians did of their treasure. section 3 Is it possible to forget whither we are going? Where should the members be, but where the head reigneth? where should the heart be, Mat. 6.21. but where our heavenly treasure is placed? Christ, who is our treasure is in heaven, whither first our affections must ascend, and then we follow after. Prou. 27.34. Riches (saith the Wiseman) help not in the time of need, they take them to their wings and fly away: they are but straw and stabble, no sure foundation to build on. For all worldly goods are ebbing and flowing (like the Sea,) and we do not possess them (as we ought) unless at all times we be ready and willing (when God seeth it good) to forego and leave them. Let us consider that when we die, we depart from the world, and therefore worldly affections should now depart from us. Let us betake ourselves wholly to a better habitation, better societies, to better joys, and so desire cheerfully to be dissolved and to be with Christ. God many times punisheth our overloving of earthly things with their loss, or great hindrance; because he thinks them unworthy rivals to himself, who challengeth all height of love, as his only right. So that the way to lose them, is to love them much; and the largeness of affection maketh an open way to dissipation. The fairer and higher in the world our estate shall be, the fairer mark hath mischief given unto it, and (which is worse) that which maketh us so easy to hit, maketh our wound more deep and grievous. Neither must we think that we hold any thing of section 4 right, which we enjoy of God's free mercy and grace: neither in our conceit, to bind the Lord (at his own cost and charges, as it were, by Obligation) to find us. And notwithstanding we be but beggars (as at whose gate of mercy we receive all our maintenance,) yet to make a rent-charge of all that which he giveth of his free liberality. Thus proud men many times make a breach into the Lord's possession, and provoke him (to prove to their faces) that all that they have is but lent them, and borrowed. Let us therefore upon every blow (when the Lord shall strike us) be ready to receive it, and to yield up our bands unto him, the condition whereof is, that we be ready to remove when he will have us: knowing that God's providence always forceth us to the best, and as the most may make for the hastening of our souls to our everlasting inheritance. Let us learn then not to reckon with our host; and that we hold our lives, and all we have, not in fee-simple, but as Tenants at will, that so from day to day, we may resign to God the sovereignty of revoking us, at his pleasure. Thus when we see ourselves shut up, and find that we be entertained in this life (as journeymen for the present day) not knowing what will become of us to morrow; we shall better desire to take our rest in the bosom of God's providence, and to strike our sails the lower, when the Lord proclaimeth war with our secure estate, and learn to cut our prosperity by the pattern of humility; that when we are well, to look for worse; that so in abounding we may see our wants, in health our sickness, and still to stand in doubt, that these outward things may be holden with one hand, and lost with another. section 5 A worldly man's body shall die but once, but his heart shall die as often as he shall remember those things whereon he sets his affections and love; for as much as death shall put the knife between him and all things he loved. The deeper root the tooth hath in the jaw, the greater pain there is in plucking it out: So the more the heart is set upon the things of this life, the greater grief will it be to depart from them all. The Devil had spoiled that holy man job of all manner of things save only of his life, job 2.4. and it seemed to him that all the rest were of small account in comparison of the loss thereof. So that the thing that naturally is loved, is let go & lost with greatest grief of heart. Earthly things in themselves (without God's blessing in the use) are like alluring strumpets, catching many (in their snares of beauty) to lust after them, yet depriving such as enjoy them of all virtue and happiness. They are like unto sweet wines of artificial Nectar, alluring a man to excessive drinking, yet withal taking man from himself, in making him senseless. They trouble the mind, and replenish the heart with passions. When wicked men will use their riches, they pollute themselves with pleasures and pride: when they keep them, Socrates. care consumeth them, and eateth out their hearts: when they labour to get them, they grow more wretched and miserable. They are like to wild beasts, which a man can hardly take, and when he hath taken them, must take great heed they do no hurt. Vain confidence in wealth, Chrisost. becomes not only a poison to Humility, Modesty and Faith, but quite and clean transforms them into Pride, Arrogancy and Infidelity. Such goods are as plenty of Sugar & fruit (in the liberty of children,) as pleasant wine to a drunkard, and as a sword in a mad naked man's hand, more ready to hurt them then to do them good. All immoderations are enemies to health (so said skilful Hipocrates.) He that desires, wants as much as he that hath nothing. The drunken man is as thirsty as the sweeting traveler. It is true of riches and all outward blessings that we say of Fire and Water, They are good servants, but ill masters: Make them therefore thy slaves, and they shall be good in use; good to thyself, and good to others by thee; But if they be thy masters, thou hast condemned thyself to thy own Galleyslaves: Now if a servant rule, he proves a Tyrant. If thou servest God for goods and greediness of worldly section 6 gain (as judas did his Master,) thou mayst soon prove a loser of a happy estate, and strangle thy Soul. Wherefore let us use our riches as our raiment: such as are fit, are better than those that are too long. For covetousness groweth with riches, as the ivy with the Oak. Our hutches may be filled, but not our hearts: and though we here lose all our goods, yet are we scarce deprived of a farthing: And in another life we have not only Kingdoms and Empires, but God himself, and everlasting goods, in comparison whereof all the pomp, mirth, cheer, honour, dignities, and preferments of the world, are not to be esteemed as casting Compters towards the finest Coin, and vilest dross to the purest plates of gold and precious stone. We may lend ourselves to the things of the world, but not give ourselves unto them. Neither is any thing possessed (as it ought) except we be ready at all times to lose it. Seneca. We must remember always that they are transitory things, which may be lost and foregone when time requireth. These earthly things are good, but woe be to thee (if for the love of the creature) thou forsakest thy creator. If we love not any thing that seemeth not good unto us, then let us be ashamed so to stick to them, and not to the love of him that hath made them good. O Lord (saith Augustine) he loveth thee too little that loveth any thing with thee, Aug. in ser. quodam. and loveth it not for thee. God therefore is to be loved above all things, and all things for him. He requires all thy love that made thee wholly: and marvel not that he will have thy whole heart, being sufficient to fill thy heart. O Lord thou hast made all things to serve man, that man alone might serve thee; and that man might be wholly thine, thou hast made all the creatures his. God hath created all outward things for the body, and section 7 the body for the soul, and both body and soul for himself, Aug. in Soliloq. that man might only obey him, and only love him, enjoying God for his only solace, and all inferior things for his service. That was never thoroughly good that maybe lost. My true riches will not lose me, though I forego all to my skin. For if he be rich that hath some thing, how rich is he that is the maker and owner of all things, whom I enjoy? So long as God favours me, I shall have liberty in prison, home in banishment, honour in contempt, in loss wealth, health in infirmity, life in death, heaven in hell, and in all these happiness and rest. If the fire commonly flame according to the quantity of fuel heaped upon the same: great then is the fire of God's love to the faithful; who in stead of fire (to inflame it) hath as many benefits for man, as he hath Creatures. All things love him, that loveth God; Rom. 8.28. for to those that love God all things work for their good. Good men therefore so use the world, and the things thereof, that they may enjoy God: Aug. de civit. lib. 15. And the wicked so use God, as that they may enjoy the world. If we love God less than we ought, when we love many section 8 things besides him, which we love yet for his sake; how much than a greater sin is it, when we shall love our goods, and friends, not for God's sake, but even in spite of God, in that we love them more than God, that calleth us from them? Luk. 14.10. such Christ pronounceth not worthy of his glory. Therefore happy is he (O Lord) which loveth thee, and his friends in thee, and his enemies for thee; for he can never be destitute of friends who enjoyeth God, which is never lost, and esteems all as friends. God's children and chosen can never be poor, that are joined to so rich and glorious a head, even jesus Christ, the Lord Treasurer of heaven; Col. 3.9. in whom all the riches of God's wisdom, mercy, goodness, etc. are hid, and godhead itself doth corporally dwell. But (alas) thou wilt say it is hard to forego our sweet children, and dear wives, our trusty and best beloved friends, our pastures and tillage, our grounds and sumptuous buildings, our manor-houses, rents and revenues, our great treasures and jewels, and other worldly wealth: Phil. 3.8. And what of all this to him to whom all things are counted loss, and esteemed as dung, in regard of Christ? And have not the true soldiers of Christ learned long ago to despise all these assaults; whose souls still watch in the ward and tower of this body, expecting every moment to hear the sound of the trumpet, to follow their Captain Christ? Therefore they use this body, 2 Cor. 5.1. not as a home or strong hold, but as a Tabernacle and pitched tent, for a time to serve their turn in this field of their warfare: They hoard not their treasures here, but are content with their daily pay, always watching in the camp, harnessed for the fight. The soldiers of the world lie sleeping and snorting: Christ's soldiers are always watching and waiting for his coming. If we love our friends too much, and not God above all things, then hath our sorrow no measure as it ought. section 9 He cannot be said to flit, that never changeth his host: God alone is as a thousand companions, he alone is a world of friends; and though we depart from our friends here, we go to more better and more loving: As jacob said (when he should die) I shall be gathered to my people; Gen. 49.29. hereby declaring that death is a passage to many more folks, and greater friends than we leave behind. There is God our Father, his Son our brother, his heaven our inheritance, and all his Angels and Saints as our brethren, sisters, and kinsfolks; with whom we shall enjoy eternal bliss. That man never thoroughly knew what it was to be familiar with God, that complains of the want of his home and friends, while God is with him. If the Son naturally love his Father, Aug. of whom he hath his body; how much more should the children of God love him, of whom they have both bodies and souls? Carnal Parents and friends are to be loved, but the Creator to be preferred and double embraced. Love him therefore most of all which thou canst not lose; even thy Redeemer, who (to draw thee unto his love, and to deliver thee from the love of the world) stretched out his arms upon the cross, and suffered a most vile and cursed death, to purchase for thee, not an earthly, but a heavenly and an everlasting life▪ CHAP. VI. Now Death is and may be feared of the faithful, and how of wicked Infidels. No man is to be censured simply for the manner or suddenness of Death. We may not covet to know our death, or for any thing to shorten our life. THere is no one greater hindrance (to the section 1 cheerful resolution of our death and departure) than the fore-conceived fear of flesh and blood against the same. And this is common to all men (without exception of any,) in a measure and degree; for so long as we remain in this body of sin, we cannot choose but fear death (the wages thereof, Rom. 6.23. ) which followeth and pursueth the sinner to his grave, as the shadow doth the body till the Sun be set. And indeed it is both natural in all to desire their being, and so to hate Death, depriving them thereof in this world: as also lawful in God's children for their true humiliation, before they be exalted in the highest heavens. It may be feared, in regard it is the destruction of nature in a man's own self and others; Luk. 22.44. and in this respect Christ feared it himself, without any sin: But we must not fear it otherwise, than sickness, poverty, famine, with other calamities of body and mind, which God will not have us to despise or lightly regard, but to feel the pain thereof, because they are sent as punishments for sin; and he doth therefore lay pains and torments upon us, that they may be feared and eschewed; and that by eschewing them, we may further learn to hate the causes of them, which are our sins, and by our experience in feeling pain, to acknowledge that God is a just judge, and an enemy to sin. And albeit (I grant) that the most faithful men have their fits of fear, yet are they ever free from the bondage section 2 and state of those that have no hope: For although they die in body, yet are they free from eternal death: And this is their blessing indeed, not that they shall not die, but that the snares of death cannot hold them; not that they shall not fear, but that fear shall not conquer them: and he is a true christian man, that neither refuseth to die, nor yet fainteth for any fear of death. Before judgement it is good to be afraid, that thou mayst find favour at the tribunal of the judge. Faith and a religious fear are always friends in a Christian man. The fear of God's judgement is as a needle, the love of God as a thread; first the needle entereth, and then followeth the thread. Faith striketh God's children with fear and terror, Bernard. and anon vanquisheth and overcometh the same; it feareth us with the greatness of him whom we offend, and yet overcometh the same by leading us to Christ, our atonement to God. section 3 And as it is (sometime) no fortitude or manhood to be afraid to die, but a stupor and stoical obstinacy: So to fear death approaching, is not always a note of infidelity and mistrust of God's love, seeing fear many times proceeds from the infirmity of nature or sex. Ezechiah was an upright man, yet feared he the sentence of Death, his very bones did shiver and all his joints did quake, yea, his tongue did chatter like a Swallow; Esa 38.3. etc. Luk. 22.44. and Christ himself had his agonies and wrestle. The affections of nature are not simply evil in themselves, but lawful and tolerable when they are ordered by God's spirit. But if we fear death, let us seek out the cause of this fear: are our sins the cause? let us repent and amend: Is it the love of this world? let us hate it: Is it for want of faith? let us pray, Lord help our unbelief. section 4 But what speak I so much to true Christians, concerning the fear of Death, they having so many causes rather to embrace the same? First to show their subjection and obedience to Gods will, by the example of Christ; Father not my will, but thy will be done. Secondly, for as much (as by death) all sin is abolished, and we for ever cease to offend our God any more: Our bodies likewise are brought to a better condition than ever they were in our lives; for by death they are made insensible, and so freed from all the miseries of this life, ceasing to be the instruments of sin any more. Again, it gives the soul passage to rest, life and heavenly glory, in which we shall see our God as he is, perfectly know him, and praise his name, keeping an eternal Sabbath in the celestial places. And lastly, it executeth God's judgement upon the wicked, and purgeth his Church from such filthy dung and dross. Let Pagans therefore (saith Cyprian) and Infidels fear Death, who never feared God in their life; but let Christians go as travelers unto their native home, and as children to their Father, willingly & gladly. Balaam would fain have comforted himself with riches & honour (which he esteemed so much,) yet was he not without fear, which at last broke out, Numb. 23.10. and forced him to wish that his soul might die the death of the righteous, and that his latter end might be like unto theirs: So (I believe) it is with all wicked reprobates, they know it, and even (as josuah saith) withal their hearts, josu. 23.14. and withal their souls they know it▪ that the righteous man's life is better than theirs, and tremble and quake at the remembrance of their own death, which is far worse than theirs, desiring to die the death of those, who in their life and practice they utterly detest. True it is, that wicked men (in appearance) die quietly section 5 in their beds, job 21.13. having (as job speaketh) no bonds in their death: But judge such a one no more by his death, then by his birth; for many women may have more easy travel of a reprobate, than some of an elect child of God. Hypocrisy it may be, hath put the conscience to silence here, that they may more suddenly and fearfully roar out in hell. It may be a crust is grown upon their hearts, that they rot and fester within, and feel it not; whereas the elect have the wound of their sin kept always open; neither can they fly the least breach of the Lords displeasure, but are anguished; neither can they think that they ever fear enough; which tender heart of a Christian, is like the Adamant, as it to draw the iron, so this to draw the oil of grace into his soul, for his solace. If a man die like a Lamb, and pass out of the world (like a bird in a shell) the sottish sort, say that certainly he is saved; although neither holiness was in his life, nor God in his mouth, grace in his heart, nor yet repentance, faith, or feeling at his death. Such men saith one (excepting their featherbeds and pillows) die liker beasts, than Christians: For they shall never have their sins forgiven, which first or last do not undergo a holy despair for them, acknowledging nothing to remain in themselves, but matter of judgement and everlasting death, and comfort and eternal life, to flow alone from jesus Christ. For thorough him we see our sins purged, the devil vanquished, death and condemnation abolished, ourselves established and enfranchised into the liberty and freedom of the Saints in heaven. Are we ready to go out of this world (as the Israelites out of Egypt? Exod. 9.12.22. let us sprinkle our hearts with the blood of the Lamb, and the destroyer shall not enter, nor have power to hurt us. Rom. 8.32. Let us call to mind God's love, who spared not his Son, but gave him to death for us, and how shall he not give us all things with him? section 6 The steps of Saints (saith one) and the state of sinners, their lives (I mean) and deaths, are here equally bound up with the chords of corruption, yet unequally matched in the joy of their separation: the one falling away like a flower (transplanted to a better soil) the other rushing upon the rock of God's wrath, either shamefully dejected with the horror of judgement (while they live) or else fearfully entangled with the fear of torment when they die. Yet may we not in conscience censure any man simply for his manner of death, or sudden departure: for many sicknesses slay men suddenly, even while they have meat in their mouths, and are full merry: Many are sharp, and of long continuance, as the Palsy, Sciatica, or Hipgoute (as Physicians best do know:) Some take away the use of the tongue and other members, as the Apoplexy and falling evil: Some the wits, as the Frenzy, and burning fever, and other strange and unknown diseases, as experience itself doth prove; and therefore it is good to be prepared in our Christian estate. But in all these strange assaults of our brethren, we must judge the best; for there never can be an evil death where a constant good life hath gone before: For as many (amidst these torments) do suddenly pass to the Paradise of God's Saints; so many dying peaceably in their beds, are swiftly translated from earth to hell; Psal. 116.15: yet still precious in God's sight is the death of his Saints. Elie was a Priest and a good man, yet broke he his neck section 7 with falling backward from his seat. 1 Sam. 4. ●●. jonathan a godly man and a faithful friend to David; yet was he slain in battle by the uncircumcised Philistimes. 1 Sam. 31.2. The Prophet that came from juda to Bethel (to speak against jeroboam, and his Altar) was a good man, yet killed by a Lyon. 1 King. 13.24. So was josiah slain in the valley of Megiddoe. jobs children (so well brought up by their Godly Father) were slain by the ruin of a house, in a violent wind? 2 Chro. 35.23 We must not therefore judge so much of men by their manner of death, as by their life; for though sometimes a good death may follow an evil life, yet an evil death can never follow a constant good life. Correct therefore thy evil life, and fear not an evil death, for he cannot die ill that lives well. Aug. de discip. Christiana. So that sudden death is only evil to them which lead an evil life; it finding them unprepared carrieth them suddenly to hell: But it cannot be evil to them which live well, for finding them prepared, it freeth them from pain which others endure, by long and lingering sickness, and brings them forthwith to the place of happy rest. Some pray against sudden Death, which yet can never come suddenly to God's Saints, whose whole life is a continual meditation of Death. We ought rather to pray to be delivered from a bad and wicked life, which maketh the death of the reprobate so sudden and fearful. And with what reason can we name Death sudden, which every day manifesteth itself to all our senses? For what else do we hear from the cradle, than lamentations & mourning for the dead? What do we oftener see with our eyes, than exequys and funerals of the departed; mourners weeds, and monuments of men deceased? Now if we regard not the burials of others; Death cometh home to our own doors, and houses, to our friends and kinsfolks: Yea, how often are we ourselves remembered in our own persons, by the messengers of Death? Who hath not sometime or other been in danger of the same, by sea or land, by storm or tempest, by war or famine, by thieves or Pyrots, by sickness or some disease or other? Wheresoever thou turnest thee, Death still pursueth thee: Every man's house is as his refuge, and Castle; yet how many are overwhelmed with the ruins thereof? how many hath the earth swallowed up, and the air choked? Famaine and thirst (without continual relief) are as Death's Soldiers, still ready to strike us to the heart. What shall I say? Man can no sooner be named, but his mortality is sounded out. Death therefore can be sudden to none, but to wilful, ignorant, secure, and careless sots, who (although they live a hundred years, and are daily warned thereof) will be still unprepared. section 8 Again, some are so foolishly curious, that they would choose their kind of Death. Eccles. 9.12. Some require a certain space and time in their sickness, for to repent and amend. Some desire quickly to be rid out of pain, that they be not tormented in themselves, or troublesome to their friends; but these be notes of our infirmity and weakness. True faith maketh a Christian careless of these circumstances, and constantly to commit both kind, manner, space, and time of sickness, and death itself, to the wise disposing of their almighty and merciful maker. Neither may we be moved (as many unjustly are) for that the time and hour of death is hidden from us, for herein God manifesteth his goodness, to keep us from presumption to sin; and that we should not defer our repentance to the latter end. By this means he cheereth us and freeth from that grief & sorrow which we should too truly receive of our death & grave. Thus he restraineth the wicked, that they do less hurt to the godly, and the godly themselves are feared from doing evil, as those that may die to morrow, or (if God will) in a moment: and withal enforceth them to do well, as those that should live for ever. section 9 Man knoweth not his end, but as fishes are taken with the bait, & birds with the snare; so death cometh upon them unexpected. Which point condemneth such as will seek to Palmisters, & Pythonists, to stargazers and Physiognomists, to Calculators, & birth-Wizards (no better then very Witches) to babylonical, or rather Diabolical Soothsayers, and Enchanters, to know their end and age. But what madness is this, to desire to know our end, of such as are ignorant of their own? Such are like to King Saul, 1 Sam. 28.8.9. who sought to the Witch at Endor, 2 Kin. 1.2. etc. & like to Ahazia that sent to Baalzebub: but what availed this, but to double their death, in hazarding the salvation both of body and soul? And as we may not use any unlawful means for the preservation of life, or be too curious in searching out section 10 our death: So must none (for any distress) be weary of their life, or by any wicked course procure their death. God hath given no man leave to deprive himself of the least space of time allotted unto him for his repentance; nor to shorten the benefit of life, which he hath granted him, to gain an eternal state. He that brought us into the world hath only the calling of us out again; and when he calleth thee (and not before) must thou depart. Abridge the time we may not, we must not, for all the crosses and losses this world can lay upon us. We must seek to mortify our flesh in us, and to cast the world out of us; but to cast ourselves out of the world, is in no sort permitted us. A Christian ought willingly to depart, but not cowardly to run away: He must fight therein, as a Soldier in the field; but he may not leave his place without shame and reproach. If it please the General to recall him, let him take the retreat in good part, and with good will obey it, for he is not borne for himself but for God: of whom he holds his life in farm, (as his tenant at will) to yield him both house and rent. It is in the Landlord to take it from him, not in him to surrender it, when a conceit or sullen dislike over-takes him. We must not twine a-two the little twist of our mortality, until our clew be ended, but pray to our God, for the thread of his grace, to lead us out of the labyrinth of such a troubled mind, ready to destroy our souls. We should not seek death, death should rather come to us, than we go to it before our time. Life is precious, and it is great impiety to bring it into peril. For a man to see the greatness of his sins finally, and not the greatness of God's grace (in the remission thereof) is Cain's disease, Gen. 4.13. Mat. 27.5. Gen. 9.5. and a fruit of judas kiss. Will God require blood at the hand of man and beast, and shall he not require it at thine own hand? Thou mayst not kill another, therefore not thyself. Aug. de civit. des, lib. 1. cap. 24. Holy job would rather endure in his flesh all extremities, then to procure his delivery (by an untimely death) to be free from his miseries. section 11 Gods Children always wait in their trials, until death open the door for their deliverance. Let no Christian therefore be cast down by distrustful thoughts. The tempest may rage, but stay a while, and the calm will follow. The Sun may be overcast for a season, but the weather will be fair again. Christ may hide him a little time (as it were) behind the Curtains, Cant. 3.4. & 2.9 but his Spouse at last shall see his cheerful face. I will not fear in the evil day (saith the Prophet:) Is not the evil day the day of our end? Aug. in Psal. 49 5. Aug. tract. 52. in johannem. This evil day (by the hope of the resurrection) is made a good day. The wickedness which our mortal enemy casteth at our heels, is now removed by him, joh. 21.18.19. who hath broken his head. Christ told Peter, that when he was old, they should bind and lead him whither he would not: to show that he should suffer of another, and not of himself. God giveth to every one their hire in their due time and turn: But he who leaves his work (before God calls him) looseth his wages; and who importunes him before the time, is destitute of reward. We must rest then in his will, who in the midst of our troubles will set us all at rest in his due time. section 12 We must therefore neither hate this life, for the toils therein (for that is sloth and cowardliness) nor love it for the delights, (for that is folly and vanity:) but serve ourselves of it, to serve God in it; who afterward shall place us in joyful rest, and replenish us with pleasures, which shall never more perish. Again, to fly it is childish, and in flying from it, we meet it: Much less ought we to seek it, (for that is temer●tie) nor every one that would die, can die. It is enough that constantly we wait for deaths coming, that she never find us unprovided. We must not fall suddenly upon death, but march valiantly towards the same, by little and little: Seneca Epist. 26. we must not rashly or unadvisedly leave our life, like one that takes his run to fetch the better rise. CHAP. VII. Consolations against the agony of Death, and horror of the Grave, and Corruption. THE very remembrance of Death is bitter section 1 enough to frail and mortal man, but the agonies and bicker we have in the flesh, are far beyond the conceit of men. For such is the weakness of our nature, and the guiltiness of sin, (making war in our flesh) that without especial aid and help from heaven, we shall be swallowed up of grief. And what man is he, so strong in Faith, that can contain himself in this pitiful trial of death's combat? It made Christ himself to sweat, and cry, and pray, Luke 22.44. before he got the victory. Although (I confess) the burden of our sins) and Gods wrath, were importable to any but himself, yet was he fitted with grace and power without measure; and for all that felt this horror: and therefore the best and strongest regenerate men cannot go free, but are made conformable to the sufferings of Christ in a measure: Besides, the corruption of sin remaining in us, which finally must be purged by the bitter pill of death. Ezechiah (after the sentence of death pronounced section 2 against him by the Prophet) complaineth how his days were cut off, that he should go to the gates of the grave, to the pit of corruption, where he could not see the Lord any more, in the Land of the living: nor the inhabitants of the world, to confess and praise God as the living do, Esa. 38.10. etc. and hope for his truth. He cries out, that his habitation is removed like a shepherds Tent, and his life cut off as the weavers web; that God broke all his bones like a Lion, and so made an end of him. This made him in his prayer to chatter like a Swallow, and mourn like a Dove: He saith, he was oppressed, and walked to his grave in the bitterness of his soul, etc. What should I speak of many other of the faithful? which cry out alive, as men free among the dead, drawing near to the grave, and going down to the pit: who are remembered no more, but cut off by God's hand, lying in a place of darkness, and in the deep, feeling God's wrath lying upon them, being vexed with all his waves and storms? How do they stretch out their hands with lamentable complaints? saying, Shall thy loving kindness be declared in the grave? Psal. 88.4.5. etc. or thy faithfulness in destruction? Shall thy wondrous works be known in the dark? and thy righteousness in the land of oblivion? I omit to speak of job, of jonah, and many of God's children, who have ruefully complained in this case. section 3 If the parting company of one wayfaring man with another (when they have traveled but for a time together) do cause such sorrow and solitariness, what a grief than will it be, to think that two such friends (as the Soul and Body have been) shall be separated and singled one from another, which so long have traveled together, even from the mother's womb, until the instant moment of death? Between whom there hath been so many knots and bands of mutual love. O Death how imperious art thou to carnal minds, aggravating their other miseries, not only by expectation of future pain, but by the remembrance of wont joys; not suffering them to see aught, but what may torment them▪ Great (no doubt) are the horrors of death, when the sick man shall see the world, his friends, and all earthly things, forsaking him; but far greater is the horror of judgement, to consider he is now going to answer for all that he hath done in his body, whether it be good or ill. If the countenance of an earthly judge be fearful to a guilty prisoner, how much more shall the beholding of an eternal judge, amaze all such, who find a thousand witnesses in themselves, to give in evidence against them? But as he that is to pass over some great and deep River, (upon a narrow plank and strait passage) must not look downward, to the stream of the water, but (for preventing of fear) must set his foot sure, and cast his eyes to the bank on the further side: So must he that draweth near to death (as it were) look over the waves thereof, and fix the eye of Faith upon eternal life. If in the time of temptation we look to sail a right course (neither sinking nor slipping into the gulf of desperation, neither battering our Bark against the rock of presumption,) let us in a contrite spirit cry to the Lord our God, and say, heal my soul, Psal. 147.3. for I have sinned against thee: for thou healest those that are broken in heart, and bindest up their sores. I see (and that with joy) how my flesh must decay; for look what freshness soever was in it at the first, diminisheth day by day: And I need not go far to seek for death; for I feel not so small an infirmity in my body, but the same is unto me a messenger of dissolution. Yet for all this, I shall see my God, and when I am covered in the belly of the grave, I am assured he will reach me his hand, to raise me up again to immortality and life; so that this base cottage and shade of leaves being brought to dust, shall yet in the end be conveyed unto my incorruptible house in heaven. That dissolution is well bestowed, that parts the soul section 4 from the body, to unite them both to God. All our life here is but a vital death: How gainful therefore is that death that determines this false and dying life, and begins a true and happy life? Acts 7.56. He that hath Stephen's eyes to look into heaven, cannot but have the tongue of the Saints, Revel. 22.20. to say; Come quickly Lord jesus. Such a man (seeing the glory of the end) cannot but contemn the hardness of the way: but who so wants these eyes, though he say, and swears he fears not death, believe him not. But is thy soul sorrowful unto death? Remember Christ's prayer in his Agony, Luke 22.42. Father, not my will, but thine be fulfilled: Teaching us what to do in the time of distress, what we should think, how we should speak, whom we should invocate. In his temptation he withstood the Tempter, to show us how to come out of temptation: Mat. 4 4. In his Agony he prayed, to teach us how, and what to pray. section 5 Let us call to mind how we lost happiness, in seeking to save ourselves; and just it is, (that by enduring sorrows) we should recover what we have lost. We ran away by committing evil, and we must return again by suffering evil. Once we sinned by transgressing righteousness, and now we must humble ourselves by enduring for righteousness. job 1.15.16.17.18. Great were jobs crosses, which he endured; none of his Sons and Servants were left, but only four messengers, to bring him tidings of sorrow; and those not altogether, but one after another, to increase the same. jerom. ad julian. All jobs comforts go away together, and Satan was persuaded that this train of troubles would have blown up the strongest fort; but he is deceived, job is the same man still: For he that did truly serve God in time of prosperity, did also bless him in his greatest adversity. Here was patience with thankfulness well met together. Satan took away many things from him, but God he could not take away, that gave him all; job 13.15. his resolution was too strong for that, Though he kill me, yet will I not be kept from trusting in him. It is God that knoweth the perils of thy death, and can only defend thee. Through his power shalt thou get thorough, and drink the bitter draft: Though we die, yet liveth God before us, with us, after us, and is able to preserve us for ever. Death (as one speaketh) is even as a dark cave in the section 6 ground, but who so taketh Christ's true light and candle, (in believing on him) and goeth into that dim and dark hole, the mist flieth before him, joh. 19.39.40. and the darkness vanisheth away: The sweet spices of Christ his burial, expelleth the strong scent and ill savour of our rotten graves. He is our hope, our safeguard, our triumph, our crown; we may be dead, Col. 3.3.4. but our life is hid with God in Christ. Our true life than is not in this world, but laid up with God in heaven, and shall in time (through Christ) be gloriously revealed. And although after our departure from our soft lodgings and beds of Down, our bodies must be placed for a time in dark dungeons and loathsome graves, there to rot in the earth, and be consumed of worms; yet Christians looking upon them (in this so vile estate as they appear) with the Crystal eyes of Faith, and considering them aright, as now altered and changed by Christ (who hath vanquished Death and pursued her to her den) we need not to bewail our evil exchange, or think our bargain hard; for that our bodies hereafter shall become most beautiful and precious, and even conformable to the glorious body of Christ himself. Phil. 3.24. And albeit the gate of death be so narrow and hard a passage, yet our heavenly Father shorteneth it; and though the pains thereof should pass all that we have felt upon the earth, it endureth not long, but maketh quick dispatch; and when the pain is greatest of all, then is it nearest an end, and God can then more comfort us, than the most horriblest death, with the pangs thereof, are able to disturb or torment us. Such is the state of this world, that one evil cannot be section 7 cured but by another: To heal a contusion or bruise, must be made an incision. All the pains that our life yieldeth us, at the last hour we impute to death, not marking that as our life began and continued in all sorts of grief and sorrow, so necessarily must it end in like afflictions. We mark not (as one saith) that it is the remainder of our life, not of death, that tormenteth us: The end of our navigation that paineth us, not the haven we are to enter, which is nothing else but a sure refuge, against all storms. And thus we complain of death, Ph. Mor. de vita & morte. when we should indeed complain of life: as if one having been long sick, (and now beginning to be well) should accuse his health of his former pain, and not the relics of his disease. For what is it else to be dead, then to be no more alive in the world? Now simply not to be in the world, is it any pain? did we then feel any pain when we were not? section 8 Nothing better resembleth death then our sleep, and when do we ever better rest than at that time? Now if this be no pain, why accuse we death of the pains (our life yieldeth us) at our departure? unless we will fond accuse the time, when as yet we were not, of the pains we felt at our birth? If our coming in be with tears, is it a wonder that our going out be answerable? If the beginning of our being be the beginning of our pain, is it any marvel that such should be our ending? Death is no ways hurtful to those that be living, and for the dead they are out of his reach. Seneca Epist. 24. Such a death is never to be deplored, which is seconded with immortality and everlasting life. Wilt thou fear that once which is always acted? Fearest thou to die once, when thou diest every day by little and little? Seneca Epist. 71. Death, which we so fear and fly, taketh not from us our life, but giveth it truce and intermission for a time. & Epistola 57 Neither children nor madmen fear Death, and how absurd is it, that reason and wisdom should not be as able to furnish us with security, as they are fortified by their simplicity and fury? section 9 What hurt is it to the inhabitant, to pull down an old ruinous house, to build it up again, and make it more glorious? Now our bodies are as old rotten houses, for our souls to dwell in; if God cause our souls to depart then out of our bodies for a time; and so destroy them, to build them up again, and make them fitter habitations for our souls, have we any cause to mourn? Nay, rather if we look not so much on the present condition of our bodies after death, as upon their glorious estate at the day of resurrection (by the eye of faith) we have great cause to praise our God, for this our good exchange. And why should the faithful be afraid of Death, by which they are delivered from the slavery of sin? For when Death hath made us all, even level with the ground; the grave shall be to us as a fold, until our Shepherd come; and to the wicked as a shambles, till the destroyer of their souls shall have received an endless commission to torment them. What cause have we then to shut our gates against the gasp of Death? Or like trembling leaves, to entertain the gale and blast of sickness, which doth but prune our feathers, to fly both faster and swifter towards heaven itself. For if neither the weight of our corruption (though it sorely press us) nor the violence of affliction (though it sound beat us) can separate us from the love of God, nor the league with his creatures; job 5.23. Rom. 8. Into what fond vanities are we fallen, if we would still be hedged in and enthralled in this vale of tears? and not desire to ascend on that ladder, which jacob knew to be the gate of heaven? Gen. 28.17. the skirts whereof (but seen and felt of the Apostles) did so ravish all their senses with delight, as that they only vaunted in the crosses of Christ, Acts 4.24. which was also their preservative against the fear of death, and their spur and preparative to set the houses of their hearts in order, before they descended to the grave? We may learn by the very food that nourisheth us section 10 (even our meats and drinks) to what loathsomeness they come, before they work their perfection in us. From life they are brought to death, being dead to the fire, & so clean altered from that they were alive; from the fire they come to the trenchers and knife, all to hacked and cut; and from the trencher to the mouth, and there be ground as small as the teeth can make them; and so from the mouth to the stomach, there to be boiled and dressed, before they be fit for our nourishment. Is it then any marvel if Christians (who are to be as God's delicates and dainties) in the life to come, be now so defaced and deformed in this world, (as in a Kitchen and Mill, to boil and grind them,) should by death and the grave, be quite altered and changed for a time, till they achieve their happy perfection in the world to come? And as we look for no nutriment of our meat, before it be digested: So must we not expect for our happy state of heavenly bliss, before the corruption of the world and flesh be first swallowed up of immortality. Raw flesh is not fit meat for the stomach, nor unmortified men meet for God and heaven, till by death and grave they be altered, and by God's spirit renewed, as fit Citizens for his kingdom. Let us therefore wait for sickness (as the forerunner of sleep,) and welcome death (as the sickle of the Lords harvest,) beholding our grave as the faithful treasury of our bodies, and look up to heaven as the undoubted Paradise of our souls. CHAP. VIII. In what things our Christian preparation to Death doth chiefly consist. section 1 Having endeavoured to remove such impediments as hinder preparation, and warned Gods children to avoid some dangerous rocks, in this their narrow navigation towards the haven of death; it seemeth now as necessary (for their better encouragement) to set down some safe directions, to guide them in this perilous way, that cheerfully they may pass on without any stay, till they joyfully arrive at the land of heavenly rest. Great provision (I confess) would be made for this long and weighty voyage, but so many things being observed by others, I will briefly pass by them, and come to the principal provision itself. And as for the disposing and well ordering of our goods section 2 and worldly state, it is best to dispatch this business in the time of our strength and health, before we be bound to our beds, and have to deal with sickness (which troubleth all our senses) with Physician, with Death, and Satan himself, which then will be most busy to molest us; neither will this so short a time suffice, for so many weighty employments. Eccles. 12.1. Remember thy Creator in the days of thy youth (saith the wise man.) Much more than ought we wholly to think on him in the time of sickness; when every day is suspected to be the last day we have to live. Many are afraid to make their Testaments betime (as things infortunate, and presaging evil) but this is their ignorance and infidelity: For the disposing of our worldly goods, and exempting ourselves from earthly cares, maketh none die more quickly, but more quietly. Esay 38.1. So had Ezechiah counsel from God to put his house in order; & Abraham divided his goods to Isaac, & the rest of his Sons: Gen. 25.56. So Isaac (dim sighted) yet in good and perfect health, took order for his children before his death; So did jacob for his Sons, after his Father's example: Which duty is very fit to be seasonably performed of every Christian, & 27. of any state or wealth, for the cutting off of contention between brethren and kinsfolks. Besides that, & 29. many diseases are so sharp and sudden, they give men small leisure to dispose of themselves; much less so large a time, as to order their goods and family. As he that dreamt of long life, had suddenly his answer; thou fool, this night shall they take away thy soul: Luk. 12.17. Luk. 17.26.27 & Suddenly came the flood upon the wicked world, being eating and drinking; and suddenly was Sodom consumed with fire, amidst their fleshly pleasures: Suddenly fell the Tower upon the eighteen men in Syloah, Luk. 13 4. 2 Pet. 3.10. not expected: and suddenly will Christ come in the clouds, as a thief in the night: Apoc. 3.3. But because all men (for the most part) are provident enough for these worldly matters, and means of state, family, friends, Physic, etc. I come to more necessary matters, concerning the soul against the time of need. section 3 The chiefest furniture and best provision therefore for a Christian man (against his death and departure out of life) are faith, hope, and a conscience undefiled. Faith in Christ, is as Noah's Ark to save us from drowning in the flood of our sins; and from the devouring of the dangerous gulf of death, amidst the proud waves, and bottomless sea of our innumerable transgressions; able to sink and swallow us up with the wicked world: And hope in God, is as the unmovable anchor, fastened to the almighty power of God (as to the most strong and untwineable cable) ready prepared to keep us from Shipwreck of our souls, in all the raging storms, fearful tempest, and rough passages of Death and Hell. For albeit Death be a fray-bug to all faint-hearted Soldiers, and faithless men (not built upon Christ the corner stone, by a lively faith, and undoubted hope,) threatening, and fearing them with the loss of life, worldly wealth, and all things else: Yet the flock of Christ, do scorn and despise her; who account all the world (with his wealth and pleasures) but dung and dross; yea, all things loss to win the love of Christ. Phil. 3.8. Their riches and treasures are placed on high, whither their affections and delights were sent before; not basely groveling and crawling upon this filthy earth below, but aspiring and climbing to the heaven of heavens, whither long before they were ascended and settled. All earthly things to them are but as toys and trifles, their inheritance is in heaven, there is the true portion of their cup, Mat. 6.20. there be the gems and jewels that they affect, even such as are safe from rust, and free from corruption; And thither they are assured (by death) to be speedily conveyed. section 4 He that hath not the helmet of the hope of a better life to come, must needs be unwilling to leave this present life, especially if he have any portion of comfort in the same; needs must he fear to forsake it, when he heareth and seeth how roughly death dealeth with other men round about. This maketh Physic so seriously sought for (though never so costly,) and Physicians more honoured of many, than the God of heaven himself: This causeth so many salt brine tears to trickle and distill from the eyes of worldly men, being in danger to die, which (although they be reputed to come from a remorsed soul for sin) yet from many (God knoweth) they proceed from this fountain; namely, that they are flitting from this world, where (if they might live) they are sure of something, unto another life, where they are uncertain of any good thing. Such men are as a Ship without sail or anchor, tossed and tumbled with every storm and tempest, and always in jeopardy of sinking or shipwreck. Therefore that we may be assured, that we truly have and enjoy these precious jewels of a saving faith, and hope section 5 unmovable? we must labour to approve, or rather find out the same, by a Christian life, and an undefiled conscience. For, even as pure and crystal water, cometh from a quick fountain and lively spring incorrupted: So doth a good conscience, and holy life, from an unfeigned faith. And as in digging of Wells, we first find out and discern the streams of clear water, issuing from the lively spring; and in searching for metals of gold, silver, copper, brass, or tin, we first know we have found out the Mines thereof by the shining and glistering veins in the earth, appearing unto us: So if we will not miss but meet with a lively faith and blameless hope, we must first discern them by the powerful fruits of a sanctified life; always attended upon by the handmaid of a pure and undefiled conscience. These be the remarkable streams of the true and living fountain of a saving, faith, and the undeceiveable veins of these rich and wealthy Ours of an invincible hope, to enrich our souls. 1 Tim. 1.5. Love out of a pure heart, and of a good conscience, and faith unfeigned, be links of one chain, beams of one Sun, streams of one river, fruit of one tree, twins of one womb, etc. To separate any of these is to make shipwreck of the soul. A good conscience watcheth over the soul, Charity is careful to keep God's commandments; and a pure heart loveth and embraceth God above all; and faith unfeigned is never ashamed of professing Christ, and his Gospel for section .6 any trouble. By faith conceived in the heart, professed with the mouth, and practised with the hand, the righteous man liveth: For as it is certain, there is no salvation without faith; So there is no faith without repentance; no repentance without amendment of life, nor any amendment without forsaking of sin: whence we may conclude, that no evil liver hath any part in Christ's death, but the marks of God's vengeance abiding on him; and that he adventureth his salvation that deferreth his repentance. For what knowest thou, whither tomorrow shall ever come? Dally not therefore thus with God, till the Devil take thee in the lurch: For as Christ came to save us from the damnation of sin; so also to free us from the dominion of sin; 1 joh. 3.8. and as he was sent to destroy the Devil, so likewise to overthrow the works of the Devil: And most absurd it is, for such as are the slaves of sin, to vaunt themselves for the servants of God. section 7 The praise of faith is, to overcome by fight, that the power of our Lord jesus Christ may be made strong by our infirmity. 2 Cor. 12.9. He that hath a soul, must needs breathe, and he that hath God's spirit, must needs bring forth the fruits thereof. Faith (I confess) is ever alone in justifying, but never alone in the person justified: even as the eye alone seeth, but the eye separate from the body doth not see at all, but is a dead eye: As Christ never raised up himself without his humanity, yet not his humanity but his divinity raised him up. Though faith doth work by love, yet is it not enclosed in Faith (as Papists say) like a Diamond in a Ring: neither yet is Faith as the shell, and Charity as the kernel; but faith must have this place which apprehendeth Christ, who adorneth faith as the colour beautifieth the wall. Faith is a certain obscure knowledge, or rather darkness in itself, which seeth nothing, and yet Christ (apprehended by faith) sitteth in this darkness (as God in mount Sinai) and in the temple: Wherefore Christ apprehended, and dwelling in the heart, Exod. 19.9. by Faith, is the true Christian righteousness, who giveth us eternal life. Christ is the Lord of our life, in him we are by faith, and he in us. This Bridegroom must be alone with the Bride, in his secret chamber (all the servants and family set apart;) but after (when the door is open) then let them minister unto them, let Charity do her office, and all good works be busy. When Faith is feeble, Love looseth her fervour; but pray we the Lord to increase our Faith, and Love forthwith will be on fire. By Faith indeed we take hold of the righteousness of Christ; by which alone, we are reconciled unto God: but of this we cannot take hold, except withal, we apprehend the sanctification of God's spirit; for he was given to us for righteousness, wisdom, sanctification, and redemption. 1 Cor. 1.30. Therefore Christ justifieth none, whom he doth not also sanctify. Wherefore our endeavour and care must be (for the sure approving of our faith and hope,) to have in readiness a pure heart, and undefiled conscience, which may be as unreprovable witnesses before God and man, that we have had a sincere care to please our God, not only in outward action, but inward affection, labouring to the utmost of our knowledge and power, to put in practise all the holy duties of our callings, towards God and man. Thus if our heart condemn us not, we are sure to have peace with God, howsoever we are troubled in the world, 1 joh. 3.20. or afflicted in the flesh. Now to cleanse our conscience, and to have it single and sincere, is by the bloodshedding of Christ, which section 8 hath satisfied for our sins, whose death (apprehended by a lively faith) doth purify and purge the same. Acts 15.9. Which conscience thus cleared, shall now no more accuse, but excuse us before our God. And albeit our former ignorance and infidelity, hardness of heart, & security (with the innumerable evils both original and actual) have stained and defiled the same heretofore: yet now our conscience (being bathed in the blood of Christ, and rinsed from the guilt of sin and uncleanness) doth henceforward, behold God's anger turned into favour, his justice into mercy, etc. Which sight so purifieth a Christian soul, that neither death nor devil can daunt it. But on the contrary, such as want this good testimony section 9 of the conscience (purified by faith in the blood of Christ) their case is very dangerous, lying still in their sins, which in the time of Gods visiting hand, will sting them deadly, and in this world (if they be not awakened by repentance, but lie snorting in the same till their dying day,) their conscience that hath forfeited of sin in this life, will vomit all in their faces, when they come once to their reckoning. For as a good conscience is a continual feast, and paradise to him that hath it: so an evil one is a perpetual plague, and prison to the soul; and like the raging sea, Esay 57.20.21. that casts up mire and dirt. A pure conscience (saith one) is as the sweetest sugar, to delay the bitterness of all afflictions; it is as marrow in the bones, and good blood in the veins; as sound health to the body, fitting and enabling it to sustain all blustering storms, and winter blasts: It is as a watchtower, and Beacon on a hill, to give us warning and word of all danger imminent to our life: As a Trumpet to awaken us from our sins: It is as the match and tinder, to kindle the fire and zeal of all holy devotion; faith, and obedience, still pricking us forward to all virtue and godliness, till we end our days in peace. We may say of the conscience (as Zeno the Philosopher) of a Wife, that she is a continual comfort, or a perpetual cross. A good conscience is an invincible Tower, it may be besieged, but never battered and razed to the ground: It will neither be borrowed, nor bought, nor sold; yet if it should be set a sale, few would buy it. The bed of a good Conscience flourisheth always, as the green borders in a Garden. If our hearts be settled in love and obedience to the section 10 Lord, all the world beside cannot defile us. Our heart is the safest Tower of defence that we have in all our life: take heed therefore of thy heart; for if it accuse thee, it will kill thee: If it be on thy side, let the heavens fall, yet the ruins thereof shall not affright thee; let thy foes be what they will, let their counsel be what it can, and destruction (that is conspired) never so cruel, yet if thy heart be faithful to God, thy enemies shall fear more than thou: for innocency assisteth thee, (which is strengthened with the arm of God) and cannot be conquered by any means of Man, Death, or Devil. Though nature be weak to raise up itself, and adversities and temptations strong to cast it down; yet both troubles and temptations fly fast away before the face of our trust in God. O Lord take from me (saith one) (if thou wilt) my goods and riches, my pleasures, etc. yea my life to, Anselm. in med. so thou leave me my heart, which way never cease to love thee, trust in thee, and call upon thy name. Thou canst not be friends with thyself, till thou be with God; for thy Conscience (like an honest servant) taketh his master's part against thee, when thou hast sinned, and will not countenance thee till thou be reconciled to God; neither dare it be kind to thee, and unfaithful to her Maker. God doth commit men to their Conscience (as unto a Tutor) which vigilantly attends upon them: Isidor. and a man may better fly from any thing then from his own heart: And therefore this hath always been the joy and rejoicing of the faithful, 1 Thes. 2.10. to have the witness of a good conscience, that they have simply and honestly walked with men in this world: This is their Crown and comfort, to think how holily and unblamably they have behaved themselves; that they have fought a good fight, and finished their course, and kept the faith; that they have kept the profession of their hope without fainting, 2 Tim. 4.7. still (with a good Conscience) making their request to God. This oil of gladness hath cheered their countenance, and this pure wine of a good Conscience hath gladded their heart; amidst all their grief it hath sweetened their sorrows, Rom. 5.2. having the love of God shed in their hearts through the holy Ghost: And therefore our greatest care must be to have always a clear Conscience towards God and man, Acts 24.16. which will greatly cheer us against our death. section 11 Christians must be daily practitioners of Faith and Repentance, they must not only (by mortification of the flesh) die to sin, but (being renewed in the spirit) rise again unto righteousness and amendment of life. They must hate evil and do good, Heb. 12.14. pursue after peace and holiness, without the which no man can see God. For as he that hath a hope to live again (when he is dead) must die while he is alive, to sin and wickedness: So he that will escape the second death, Reu. 20.6. must be made partaker of the first resurrection, to newness of life. And those that are delivered from darkness, must be translated into the Kingdom of Christ; and being dead in themselves, must live the life of Christ. Col. 1.13. And this is the end, why they are freed from their deadly foes, to serve God in holiness and righteousness all their days: Luke 2. So shall they come to peace of Conscience, and joy in the holy Ghost. section 12 Repentance and amendment of life serve us (as the Cannon shot) to scatter the cruel bands of Death and Devil; and joining Faith with Repentance, we shall be sure to win the field, by the safe conduct of Christ our Captain unconquerable; who (as we have heard) hath satisfied for our sins, fulfilled the Law, and foiled all our foes. If the day of our death find us a sleep in our sin, woe be unto us; for than we shall hardly awake. The end of all things (saith Saint Peter) is at hand, 1 Pet. 4.7. therefore be sober and watch in prayer. Every one in his death shall find this end of all things: when men are once dead and carried out of doors, all is at an end with them, neither hath their body any more than their length of ground. One being demanded when it was time to repent, answered, section 13 One day before our death: but when it was replied that no man knew that day; he said, Begin then to day for fear of failing, and boast not of to morrow, Prou. 27.1. for thou knowest not what a day may bring forth. It is a folly to dissemble our sores whilst they are curable, and after make them known when there is no remedy. Many pretend to amend all in time, and this time is so deferred from day to day, until God (in whose hands only all times consist) doth shut them out of all time, and send them to pains eternal, without time, for that they abuse the special benefit of time in this world. For custom groweth to another nature, and old diseases are hardly cured. Wilt thou go to heaven living in sin as thou dost? It is impossible. As soon thou mayst drive God out of heaven (saith one) as go thither thyself in this wicked kind of life. What then, wilt thou forego heaven, and yet escape hell? This is less possible, whatsoever the Atheists of this world persuade thee. Wilt thou defer the matter, and think of it hereafter? Thou shalt never have more ability to do it then now; and it may be never half so much again. If thou refuse it now, thou mayst greatly fear to be refused thyself hereafter. There is nothing then so good, as to take this good occasion while it is offered. Break from those tyrants (which detain thee in servitude) section 14 the Devil, Sin, World, and Flesh, shake off their shackles, cut all their bands and chains asunder, free thee from their gives and irons, and run violently to jesus Christ, Hierom. who standeth (with open arms) ready to embrace thee; Luke 15.25. make joyful all the Angels and Saints with thy conversion; strike once the stroke with God again, and return to thy Father. Who would be so base minded (with the Prodigal Son in this world) rather to eat husks with the Swine, then to turn home with him again, to be so honourably received; have such good cheer and banqueting, and hear so great melody, joy, and triumph for his return? He that will live without repentance, must look to die without repentance. The sparing of the Thief on the Cross at the last gasp, Luke 23.43. was set out as a medicine against desperation, and not as a matter of imitation. Chrisost. God (saith one) spared one, that no man might despair, and he spared but one, that no man might presume. The Lord hath promised pardon to him that repenteth, but to live till to morrow he hath not promised. section 15 The heavenly dew of Repentance never falls, but the Sun of righteousness draweth it up. Repentant eyes (bedewed with tears for sin) are the cellars of Angels, and penitent sighs and sobs the sweetest wines, which the savour of life perfumeth, the taste of grace sweeteneth, and the purest colours of returning innocency, highly beautifieth. O that our hearts were evermore such a Limbeck, distilling so pure a quintessence of godliness, drawn (from the weeds of our offences) by the fire of true Faith, and unfeigned contrition of spirit. Heaven would mourn at the absence of such precious waters, and earth lament the loss of such fruitful showers. Surely till death close up those fountains, they should never fail running; which if they had always issue, we need not doubt of our salvation, but that God would wash away all our filthiness and sin. Bernard. The world (saith Bernard) had not perished with the Flood, if the floods of tears for sin, had ever flowed from men's eyes. section 16 To conclude, if thou shalt see thyself to float in the sea of temptations (in the agonies of death) leave not the Anchorhold of hope, before thou enter the haven of rest. This is the sure Anchor indeed of the soul, which lieth deep and is not seen, and yet is the stay of all, even the soul of our life. August. And because we cannot plead the plea of innocency, Faith bids us boldly plead the plea of Mercy, and telleth us the judge is reconciled. But this is no Palsie-faith (as we have heard) but firm and constant unto the end, which still concludes (through Christ) to the Conscience (that living and dying) we are the Lords. Hope is the pillar, sustaining this building of our Faith, which failing, our Faith falleth into the gulf of Despair. Bern. in Cant. And there is nothing maketh more clear the mighty power of the Word, and of God's promise, then that it makes men so mighty that hope and trust in God: for all things are possible to him that believeth. Mark 9. 2●. When we seem (as it were) in the whirlpit of Despair, and are carried by a violent stream of trouble we know not whither, and are constrained to dive and plunge down, the water of affliction running over our souls; yet the Lord will recover us, and set our feet in a steady place. If we be cast down, so that we can but scrawle up again; if we be so tired of Satan (by temptations,) that yet we can but kick against him in affection; if we can but open our lips, and accuse him of malice before the Lord; there is yet some hope of comfort to be found. And in all our trials and temptations, we must have recourse to faithful prayer, that so the burden thereof may either be removed, or at the least eased, or we better strengthened and enabled to sustain the same. Hope to a Christian (in this life) is as a staff to a traveler section 17 in his journey: who leaneth to it, and resteth upon it, shall hardly fall, but shall fly aloft as the Eagles. It is given to Hope to enter the garden of pleasures, Esay 40.31. and thence to fetch all fragrant smells, to season the bitterness of our sorrows, whose nature is to glory in trials. Rom. 5.3. It over-floweth with dainties in the pining Desert of this world; Who is this that ascendeth from the Desert, Cant. 8.5. flowing with delights? It esteems not the loss of temporal goods; for it is said of the Saints, Heb. 10.34. that they had sustained (with joy) the spoiling of their goods. And, Psal. 73.25. whom have I in heaven but thee? and there is none in earth with thee. It bringeth rest in labour, a shadow against the heat of tribulation, joy in mourning; it showeth us life in death, and heaven (as it were) in hell. He may boldly give (saith one) that hath so good a pawn; and he may be sure of heaven, that hath the pledge of an assured Hope: But Despair is as a tree pulled up by the roots; it is a bottomless gulf, out of which few or none return, that fall into it. CHAP. IX. The true knowledge and assured persuasion of the Resurrection of our bodies, much furthereth our cheerful resolution to Death. section 1 NOW, for as much as the fairest frame and building (with all the provision and preparation thereunto) is nothing worth, if the groundwork and foundation be not sure and unmovable, (besides the abuse of the time, costs, and persons employed about the same) frustrating the purpose and end of the builder, with the ruins of despair: So all that hath hitherto been spoken, of Life and Death, of Heaven and Hell, of Christians and Infidels, of Faith and Hope, and other furniture and provision (for the assured fruition of a blessed life) is but spoken in the air, and a fight with our shadow, if there be no sure demonstration of the undoubted resurrection of our bodies. For then (saith the Apostle Paul) our Preaching is in vain, 1 Cor. 15.14. our Faith in vain, Christ died in vain, all Religion in vain, the persecutions and sufferings of God's children in vain; nay, then let us scoffingly conclude (with Epicures and Atheists, Verse 32.33. ) Let us eat and drink, for to morrow we shall die. But such evil words corrupt good manners. I will therefore endeavour (as much as in me lieth) to make it plain to all men's senses, that are not brutishly senseless; or at the least, to make it clear and out of question to the spiritual eye and understanding of all believers (to whom only it is given of God) to be persuaded of this truth. section 2 First therefore the resurrection of our bodies is most sure and certain, because the Scriptures (even the whole word of God, contained both in the old and new Testament) do teach and convince the same. But because the places are so many, I will but only allege some few, very plain and pregnant to this purpose. First then I will begin with that famous testimony of holy job, (who wisheth his words to be written in a Book; yea, to be engraven with an iron pen in Lead or Brass (but more deservedly in Gold;) I know (saith he) that my Redeemer liveth, job 19.23.24.25.26.27. and though worms destroy my body, yet I shall see God in my flesh, whom I myself shall see, and mine eyes shall behold, and none other for me. Esay 26.19. Thy dead men (saith the Prophet Esay) shall live (even with my body) shall they rise: Awake and sing ye that dwell in the dust; the earth shall cast out her dead. Many that sleep (saith Daniel) in the dust of the earth shall awake, Dan. 12.2. some to everlasting life, and some to shame and perpetual contempt. The hour shall come (saith Christ) in which all that are in their graves shall hear his voice. john 5.28. The Trumpet shall blow (saith Saint Paul) and the dead shall rise. 1 Cor. 15.52. I saw the dead (saith Saint john) both great and small stand before God. Revel. 20.12. Now the Scriptures are not of man, but of God, Tit. 1.2. who is true, and cannot lie. Besides, there be many reasons (derived from the word of God) to convince the truth hereof. 1 Cor. 15.16. If the dead be not section 3 raised, than Christ is not risen, who is the pledge and assurance that Christians shall rise again, and the Head of his Body the Church, of which we are members. And as the body cannot die, nor the members of it (if the head do live:) no more can we die if Christ live: Col. 1.18. Because I live (saith he) you also shall live. Secondly, 1 Cor. 12.27. because the Spirit of Christ dwelleth in our body (for our body is the temple of the holy Ghost) therefore they shall rise again: john 14.19. 1 Cor. 6.19. Rom. 8.11. For that same spirit which raised up Christ from the dead, shall also quicken our mortal bodies, because it dwelleth in us. If Gods love be so great towards our bodies, 2 Tim. 1.12. to have his Spirit dwell in them, he will not suffer them to perish. Again, because the faithful believe in God (who also loveth them who love and serve him, john 14.1.3. ) therefore he will raise up their bodies. For we that have given and committed ourselves unto God (as the Apostle speaketh) cannot perish, 2 Tim. 1.12. because he is able to keep that which is committed unto him; and will, because he loveth us, john 16.27. believing in him. If the dead should not be raised to life, God should not be just, (which cannot be: Gen. 18.25. ) For in this world it happeneth to him that serveth God, Eccles. 9.2. as to him that serveth him not. Then also the body (wherein God was glorified, as well as in the spirit) should have no reward. Then did Christ take our nature upon him in vain, and in it ascended into heaven in vain: Luke 21.18. for it had been sufficient only to take our spirit. If the body must perish, than the whole man cannot be saved, which is contrary to the Scripture. Psal. 8.6. & 89.47. Then the most excellentest creature under the Sun (for whose sake all under the Sun was created) should with all the creatures be made for nought, which is absurd. section 4 Furthermore, to help our natural incredulity, and distrust in this point, (for the most sure resolution of our resurrection indeed) is it not as easy for God (who is almighty) to command the sea and earth to give up their dead, Revel. 20.13. as it was to make the sea and earth, and all that is therein of nothing, and that only with a word? It is a less matter (saith one) to bring again unto life that which is dead, than it was to give life unto it before it was made. When thou wast not, thou wast made; and when thou shalt not be, thou shalt again be made, and live. Here is nothing strange or unlikely. Consider how thou earnest into this life before thou wert borne, and thou needest not doubt, how to be restored to life after thou art dead. I omit here to speak of so many apt similitudes and fit resemblances of the undoubted truth of this point, which the best and greatest Divines have fetched and derived from our meats and drinks, from trees and plants, from corn and grass, which in the winter seem to have neither sap nor show of life, yet (when the winter is past, and the spring-time comes) do live again, and are most gloriously arrayed. section 5 How many things are, and come to pass, which ere they are, and come to pass, we would have thought they could not be, for that the works of God are all wonderful? Mat. 13.32. The mustard-seed (saith Christ) when it is sown, is the least of all seeds; and when it is grown it is a tree, the greatest among all herbs. In one so little a grain doth consist the whole greatness of that tree, which afterward cometh forth. Now if that which we see to be true in the grass of the field, in the corn that is swoon, yea, in the seed of the trees, and wood which grow (albeit they whither to nought, they rot and die, yet live again,) why should we not think it as true of men, that albeit they die, and are turned to dust, that yet they shall be raised to life again? For he that is Lord of the spirit, and hath life in himself, joh. 11.25. Eccles 8.8. Ioh.▪ 5. 2●. Luk. 3.8. and in his own power and will, can as certainly give life to the body (which is utterly without life) as he is able to give life to a stone, and so to a piece of earth, to ashes, or any other thing. And as it is no harm for the seed to be harrowed and hidden in the ground, for that it shall spring and flourish again, and bring forth fruit in due season: no more is it any hurt to our bodies to be cast into our graves in weakness, for they shall rise again in power; being sown natural bodies, they shall rise again spiritual, being sown in dishonour, they shall rise again in glory; Thoufoole (saith Saint Paul) that which thou sowest is not quickened, except it first die. A little corn, or wheat, 1 Cor. 15.43.44. & 46. or other grain, cannot have virtue to become so fruitful, in bringing forth thirty or forty times better than it was; being multiplied to so many (all as good as itself) and bringing forth besides such fruitful increase of straw and chaff, except it first be cast into the ground and die. And therefore how shouldest thou enjoy so good an exchange, except thou first corrupt and die? And how much better art thou then a grain of corn? when thorough corruption thou shalt come to incorruption, thy glory then shall be unspeakable, and all things shall serve thee. Thy hope now, if thou couldst in large it a thousand section 6 fold, yet it shall be greater than thou canst imagine, and thy faith (if it could apprehend more assurance of immortality, than the clearest eye doth of the light of the Sun,) yet thou shalt find the fruit of it above all thy thoughts. This thou seest, if thou see Christ by faith; and this thou knowest to be true, if thou knowest thyself to be one with him. Gen. 8.11. Numb. 17.8. The keeping green of Noah's Olive-tree under the flood; the budding again of Aaron's rod; the deliverance of jonah from the depth of the Sea; jon. 1.10. Psal. 90.3. job 19.25. Ezech. 37.4.5.6. etc. the voice that calleth come again ye children of men; the hope that job hath to see God with the self-same eyes; the dry bones that should come bone to bone, and be knit together with sinews, etc. may stir up in us a joyful hope, and cheer our pensive souls, against the fear of death, and doubt of our resurrection: but above all, the rising again of Christ: The voice of Christ (is thorough Christ) the voice of Christians, (saith Augustine,) Death where is thy sting, Hell where is thy victory? 1 Cor. 15 45. If the sin of Adam (who was a living soul) was the cause that Death reigned over all men; much more the resurrection of Christ (who is a quickening spirit) shall be of power to raise up all believers, to the hope of a blessed and eternal life. section 7 As Christ in dying showed what we should suffer; so by his rising from death, Dan. 12.2. he declared what we should hope for: For all the bones in Golgatha shall rise, and those that sleep in the dust, shall awake. Wherefore though Death do swallow us up (as the Whale did jonah, jonah. 1.17. ) and bind us hand and foot (as the Philistims did Samson; judg. 16.7. ) yea seal the Sepulchre upon us (as the jews did upon our Lord jesus: Mat. 27.60.65.66. ) yet we shall come forth, and break the bands, (as the bird out of the snare,) the snare shall be broken, Eph. 4.8. Col. 2.15. and we shall be delivered. Christ our head and Captain reigneth now most gloriously in heaven, and as a most victorious conqueror, hath led away captive, Death, Sin, and Devil, in show and open triumph. Wherefore we may no less assure ourselves, that we shall rise again and reign with God: for seeing he hath taken our flesh, and suffered for our sins, and hath borne the judgement and curse of God in himself, and died for our redemption; so may we be as sure and certain our flesh shall rise again in him, and be exalted unto the glory of God, above the highest heavens: 1 Cor. 15 20. And therefore he is called the first fruits of them that sleep in him, Col. 1.18. & the first borne among the dead; so called indeed, because he is the first, and only one which is risen again, by his own divine nature, and power: As the only spring and original fountain of the resurrection of life, to all the faithful, which die and rise again in him, and only by him: He hath given us a pledge, and taken one of us, to put us out of doubt. He hath taken our flesh (which he hath carried into heaven) to put us in possession; and he hath given us his holy spirit for an earnest, to seal his promises in our hearts, witnessing to our spirit that we are the Sons of God, and coheirs with jesus Christ, Rom. 8.16.17. to reign with him in glory. Seeing then that we are the children of God, and have section 8 the seed of God remaining in us; we must not doubt, but that as Christ hath made us partakers of his divine nature (even as it hath pleased him, to take part of ours, 1 joh. 3.9. 2 Pet. 1.4. to become true man,) to make us Gods, that is, divine and spiritual; 1 Cor. 15.36.42.43.44. that even as the corn (that is sown in the ground) doth die in the same, and after groweth and taketh root, springeth, eareth, and bringeth forth fruit for the harvest: so should we be well assured that when we die, and have our bodies sown (as it were) as seed in the earth, yet that they shall again be quickened in Christ, and rise again to immortal life; for as much as we carry with us, the warmness of God's spirit, which cannot die. And though our flesh do rot, yet shall the spirit of section 9 Christ deliver our bodies from corruption, which shall again be raised up by the virtue of him that raised up Christ from the dead, and so shall our dead members be made alive again. He that never saw a harvest (seeing the Ploughman taking so much pains to till the earth, to spread it with dung, and after to cast fair Wheat into the field) he would think that this man were mad; but seeing after the happy harvest that should come of it, he would change his mind, and say, that the husbandman had done an excellent work. Now this life is the time to till, to dung, and to sow the soil; but the happy harvest shall follow hereafter. Let us not change the course of the seasons, neither yet let us separate them the one from the other: But let us join the time of death, with the glorious day of our resurrection, and so assuring ourselves, that having sowed with tears, Psal. 126.6. we shall reap with joy. CHAP. X. Very fruitful and necessary considerations, much availing to our Christian preparation for death. section 1 ANd to the end that we may be most cheerfully resolved to finish our course with joy, let us alienate our affections and thoughts from the earth, and worldly cares, having our whole souls and senses (as much as in us lieth ravished with heaven and heavenly things. Let them be the matter of our speech, the subject of our thoughts, and our alone meditations; So shall we in time become divine, and loath this sinful life: Let us seriously make use of our knowledge and godly readings, joining our experience with the same, in ourselves, and Gods Saints on earth: Let our skill herein not only be contemplative, but practic, for the good of ourselves. section 2 Let us not descant and discourse (as carnal men can do) for a time, which often can say and confess that they are mortal and sinful, that they are but dust and clay; and that their bodies are as tabernacles set up for a time, and quickly to be removed, being without foundation. Let us not only say (for fashion sake) that we are strangers upon the earth, and sojourners as all our Fathers were, etc. but be willing indeed (with good Abraham) when the Lord shall call and command us, to leave our own country, and remove our tents, to pitch them where he pleaseth: And so to follow him with all obedience, where he will lead us. Heb. 11.8.9.10. He abode (saith the Apostle) in the land of promise (as in a strange country, as one that dwelled in tents) for he looked for a city having a foundation, whose builder and maker is God. And all the godly groan in these their earthly tabernacles (being laden with corruption) that this mortality may be swallowed up of life, 2 Cor. 5.2. for they know that corrupt flesh & blood cannot enter into heaven. God's children (I say) are grieved, not because they bear about their bodies (for it is a grief for them to lay them down,) but they sigh to be cleansed from their sins, and corruption of their bodies, which make them so wretched. We ought not therefore to long so much for this present life (which indeed is nothing else but an image of death) but rather loath it, to be unloaden of our sins. And as for Death, it appertaineth to all men (as we have section 3 heard;) for neither rich nor poor, old nor young, prince nor people, can escape it. It respecteth no man's person, no sex, no age, no condition whatsoever: No power, no wealth, no learning, no wisdom, art, josu. 23.14. job 30.23. or skill can avoid it: There is no salve to heal this soar, no Physic to be found for this sickness, it is the way of all the world, and the house appointed for all the living: It is an Axe that heweth down, not only the low shrubs, and small Osiers, but the great Elms and huge Oaks, yea, all the high and tall Cedars of Libanon. The days of man are but as the wind, and weavers shuttle, as grass and flowers, which in the morning are fresh and green, but anon (towards the evening) dried up and withered. We bring our years to an end, as it were a tale that is told. Our life is like a stage, on which men play their parts, and pass away: Man is like a thing of nought, his days are like a shadow. God bids Esay to cry, All flesh is grass, Esay 40.6. and that all the grace and goodliness thereof is but as a flower of the field. O that the Lord would open all our eyes, that in this glass we might behold our estate! What, are we all but grass? and shall we wither like hay? Alas, we cannot so persuade ourselves, for (if we could) it would pluck down our pride, and lay our lofty looks: it would then reform our disguised ruffs, and make our monstrous attire more modest: it would mitigate our madness, and make us humble minded: we would then throw down ourselves (with Abraham) and say to God, we are but dust. Gen. 18.27. And to the end that our resolution to death may be more cheerful, and this rough way (as it seemeth to the section 4 flesh) may be made more plain: Let us comfort ourselves with these meditations, let us say unto our soul, why art thou so sad? Psal. 42.11. why art thou so unquieted within us? Put thy trust in God, which is the help of our countenance, and our God? For why should a Christian man so fear the violence of Death, whose force is broken? Can Death deprive him of Christ, which is all his comfort, joy and life? No, but Death shall deliver him from this mortal body, full of sin and corruption, which beareth and beateth down the soul. feign would the flesh make strange of that which the spirit doth embrace. Oh (saith a holy Martyr) how loath is this loitering sluggard to pass forth, and go forward in God's path to heaven? Saunders, Acts and Monuments. So that were it not through the force of Faith, plucking it forward, by the bridle of God's sweet promises, and of Hope (the anchor of salvation) pricking still behind, great adventure there were of fainting by the way. section 5 Who would be sorry to forsake this life, which cannot but be most certain of eternal life? Who loveth the shadow better than the substance? who can so love this life, but he that regardeth not the life to come? who can desire the dross of this world, but such as are ignorant of the true treasure & everlasting joys in heaven? I mean, who is afraid to die, but such as have no hope to live eternally? A greater assurance (next saith in Christ) of our election cannot be found, than not to stand in fear of Death, which (like a Tailor) putteth off our overworn rags, to apparel us with royal robes of immortality, incorruption, & glory. If the walls of thy house shake with age; if the roof thereof totter; if the whole edifice (not being able any longer to stand) presage a mere downfall and ruin to approach; wouldst thou not make more than ordinary haste to remove and be gone? If thou wert sailing in the main sea, and that a furious storm (swelling the waves thereof, with the blustering winds) should threaten thy shipwreck; wouldst thou not endeavour to recover some crick, or haven? Behold this world, how it shaketh, and is ready to fall, manifesting very shortly her utter ruin: Wherefore thinkest thou not on God? why rejoicest thou not at thy condition, being ready to depart this world, seeing thyself taken betimes out of those shipwrecks, & warranted from the blows that threaten all such as survive thee? Wherefore (to the end that the former persuasions may section 6 better prevail, & pierce the deeper) let us further consider (for the same, & abridgement of all that hath been hitherto spoken) what this life is, which we so love; what death is, which we now so fear; and what is prepared for us after death, which we so little regard. First, therefore concerning this present life, we know (and have heard already) that it is full of misery, vanity, vexation, & woe; being a plain exile from God. For if heaven be our country, what is this earth, but a place of banishment? If the departing out of this world, be an entrance into life; what is this world, but a grave wherein we are buried? what is it else, but to be drowned in death? If to be delivered out of the body, is to be set at liberty, what is this body else but a prison, a jail, and a dungeon? If to enjoy the sweet fellowship of God be the highest felicity, why then to be kept from it, is it not the extremest misery? for certainly till we be escaped out of this life, we wander, & go astray from the Lord our God. If we consider that this unsteadfast, faulty, corruptible, frail, withering, & rotten tabernacle of our body, is & shall therefore be dissolved by death; that it may afterward be restored again, unto a steadfast, perfect, incorruptible, and heavenly glory; shall not faith compel us fervently to desire that which nature feareth? If we consider that by death, we are called out of banishment, to inhabit our country; yea, our heavenly country, shall we not rejoice and be glad therefore? Alas this our wretched life is a vapour, a smoke, a shadow, a warfare, a wilderness, and a vale of wretchedness, section 7 wherein we are compassed (on every side) with most fierce & fearful foes. And should we desire to dwell here? should we lust and long to live in this loathsome, and laborious life? should we wish to tarry in this miserable wretchedness? should we take pleasure to remain in this so dangerous estate? daniel's den is not so dreadful, as this dungeon we dwell in. In this life, we are daily challenged of our deadly enemies, the devil, the world, and the flesh. Our own sins are as swords, to pierce our souls. Covetousness, uncleanness, anger, ambition, worldly lusts, and fleshly thoughts do fight against us. Here we are urged to curse, to swear, to lie, etc. Who therefore would care for such a service, after which damnation (without repentance) shall be our due? It is truly said that counterfeit sanctity, is compound iniquity; and that deceitful felicity is double misery: For if this sinful life would simply show itself (without dissembling) we would not so lightly lose our souls for the love thereof: But see how it deceiveth us? being soul and filthy, it is sold for beautiful, and fair; being short it seemeth very long; and continually changing, it professeth constancy. section 8 Dost thou perceive (saith Jerome) when thou was made an infant? canst thou tell how thou camest to be a stripling? or how thou grewest to man's estate? or when thou beganst to be an old man? That which we call life, is but a kind of death, because it maketh us to die; and that which we account death, is the very birth of our true life; for that it maketh us to live eternally. Evil men are sorry that this time of our present life passeth away so fast, but the godly desire to be where time passeth not all. And though we make never so much of our bodies (to keep them in health and life) yet can we not long contain them from corruption, though we feed them most finely, and clothe them most costly, and cherish them most carefully; yet at the last they will become a thing of nought▪ their beauty shall fade, and they shall be deformed, their strength taken away, their agility lost, yea, all their parts shall perish, and fall away like dust: He that knew them before, would never judge that dust and earth, to have been the flesh, blood, and bones, of a living man. Every man's life, is like a rock in the sea, beaten upon by the floods, on every side; and like a tree on a high & open hill, blown upon by the winds from every quarter: and like unto a But, or mark, unto which, sorrow shoots, misadventure shoots, and at last Death (that most sure Archer) shoots, and strikes it dead. Thou that flowest with wealth, and gloriest in reputation, wilt thou know thy weight? Psal. 144.34. & 39.5. thou art lighter than vanity, than nothing. Wilt thou know the length of thy days? they are but a handbreadth. Wilt thou know how and in what sort thou fadest? Esa, 40.6.7. as a slender picture or Image. And though one herb be sweeter than another, of more virtue than another; and one flower of more endurance than another: yet at last all herbs shall wither, and all flowers fade: So one man may be wiser than another, and richer than another, and learneder than another, and more honourable than another, and stronger than another, etc. but the state and condition of all flesh is to be miserable and mortal. Mark how huge and stately the vapours appear, jam. 4.14. (when they mount upward unto the heaven,) and yet how soon they vanish, in the turning of a hand: Such is this life, though it deck itself with never so glorious pomp, yet it falls away as a bubble. Our life is compared to a top (which children whirl and drive to and fro with the scourge) it is tossed up and down, forward and backward, Greg. Nazian. and when it seems to stand constantly, it falls suddenly. A stranger or a traveler, hath little or no contentation, section 10 till he come to the end of his journey: Either he complains of the rain, or of the wind, or of the heat of the Sun, or of his lodging, or of his diet, or something or other: So man hath still occasion to complain of his troubles in this life (and can never enjoy security) while he remaineth here. For as noisome and pestilent beasts, seek after their prey, and surcease not till they have found it: So miseries continually hunt after poor miserable man, and Death itself at length doth greedily devour him. Basil in Psal. 45 Greg. in job, c. 28 All the joy (the godly have in this life) is as a sour grape gathered out of time: And the Children of God here, not only in sorrow, but even in joy, shall sometimes shed forth tears. Here the sweet Easter-Lambe must be eaten with sour herbs. Exod. 12.8: Ambrose. The godly (saith one) finding no joy in the earth, have their conversation in heaven, and Satan finding no joy in hell, hath his conversation in the earth: So that the earth is a hell to us, but a heaven to him. One desired God to spare him a little, that he might weep for his misery and grief, thinking (as it seemeth) that a man could not have time enough in this life, (though never so long) to lament and rue the miseries of this life, Bernard. though never so short. This life (said Bernard) is a most dead and mortal life; that by how much the more it increaseth, by so much the more it decayeth; which the farther it proceedeth, the nearer it approacheth to death. section 11 This life is like a cloud in the element, whereof we are uncertain where and when it falleth. This cloud of life sometime melteth in the cradle, sometime in the bed, sometime in the chair, sometime in the house, sometime in the field, etc. And Death is like the Sun, whensoever it shineth, it surely melteth this cloudy life, be the cloud thereof never so thick, or thin in years. Our life is an uncertain Weathercock, which turneth at every blast; like a wave that walloweth at every storm; like a Reed that yieldeth at every whistling wind. It is a sea of miseries, wherein we pass away the wandering days of this uncertain life; sailing (like Pilgrims) on the waters of this world, tossed by the tempests of adversities, and oppressed by sundry Pirates, the Flesh, World, and Devil. And yet by the Bark of a lively faith in Christ, (and by the Mariner Death) we shall be transported to the heavenly haven of rest. Many yet (amidst the miseries of this life) are like jonah under the hatches, jonah 5.6. when others cry and are afraid of drowning, they lie snorting and sleeping in the sea of their sins. Here we are continually subject to fear, anguish, and sorrow, and death itself, lies ever in Ambush for us; but when we are in heaven it shall have no place. section 12 Secondly, concerning Death (as we have partly heard) what is it now else to the faithful, but an angry wasp without a sting, a sword without an edge, a dagger without a point? What other thing is it (to all God's Children) than the dispatcher of all displeasures, the end of all travels, the door of heaven, the gate of gladness, the port of Paradise, the haven of health, the rail of rest, the entrance to felicity, the end of all misery, and the beginning of all blessedness? It is the very bed of Down (saith one, and therefore well compared to a sleep) for the doleful bodies of God's servants to rest on, out of the which they shall arise, and awake most fresh and lusty, to everlasting life. It is a passage to the Father, a chariot to heaven, the Lords messenger, a leader unto Christ, a going to our home, a deliverance from bondage and prison, a dismission from war, a security from all sorrows, and a manumission from all miseries. It is the fulfilling of our pilgrimage, the laying down of our burden (being loaden) the lighting from a wild and furious horse; a dispossessing of ourselves from an old ruinous house, it is the escaping of all dangers, the wasting and diruption of all evils, the payment of our natural debt, the end of our race and journey, and our entrance into glory. Wherefore though Death in itself, be as a fiery Dragon, section 13 venomous Cockatrice, and stinging Serpent, for poor Christians to behold (in outward show and shape,) yet now through Christ (who hath conquered it) it can never prevail against us to overcome us. For as a Bee without a sting may be put into the bosom, so need we not to fear to meet with death. Serpent still she may seem in sight (to the outward man) yet void of poison she is to the man of God. Fight it may against us, but never be able to foil us; nay, rather it delivereth us from a thousand dangers. The Soldier though he be never so expert in his weapons, yet still he desireth the end of war, to enjoy the triumph of his fight, and always preferreth the comfortable league of peace, before the Pikes. The Mariner, though he delight and love to sail on the seas, yet still he persuadeth himself the shore to be the safest; and there is no Country so comfortable to the traveler, as is his native soil. If a man were shut up in a miserable dark prison, with condition he should not come forth till the walls of the tower were fallen down, would he not rejoice to see them ruinous and ready to fall? Now our soul is kept in the body (as in a prison, in captivity and bands) and when by death it begins to be shaken, and cannot choose but fall, shall we be sorry? For then indeed approacheth our deliverance and freedom from all sin and misery, and presently we are brought to the joyful fruition of God himself, and all happiness. Eccles. 7.2. So that this day of death is better than the day of birth: yea, this day (which thou fearest to be thy last) shall be thy nativity to everlasting life. And indeed we cannot make the world to die in us, section 14 except we die ourselves. Sin, which is in us, liveth in us, and fighteth against us, until we dying, it also die with us, and by death alone, the deadly assaults of Satan (our chief enemy) die forthwith. Yet for all this, the last day of our life, is unto us always the first day to life, though we never account the first day to be the last. The things that God will have come to pass (saith one) are always springing, and things present do always decay and perish. Those things that are past, are clean dead and consumed. We then are dying while we live, and then do we cease from dying, when we do cease to live. Therefore it is better to die always, to live; then to live to die ever. One saith well to this purpose, that life and death have deceivable vizards, but let us cast them off, and we shall change our minds: when under the fair form of life, there is nothing but matter of grief, and under the foul and hideous mask of death, such beauty and felicity, as we shall presently be taken with her love. The way of this life is strait and narrow, full of thorns section 15 and briars, that we cannot escape scratching: The way to Canaan is cumbersome, over hills and mountains, and lieth through the wilderness, where we shall find many wants: yet may we not be discouraged, but the rather be assured we are going to the promised Land. We must all arrive at the port of death, and land at his stairs, when we pass from this life to our graves, where the body abideth the time of the restoration of all things; that (with all the coheir of Christ) we may enter into the Land of promise. And who being a traveler in foreign parts would not gladly hasten homewards? Cyprian de mort. who would not willingly sail to his friends, and desire a lusty gale of wind to speed him, that he might sooner see the faces of his dearest kindred? If we look for our felicity here, we are deceived: Elias must go to heaven in a whirlwind: 2 Kings 2.11. God will send jacob an Angel of comfort in his journey, (after all his troubles with Laban) and God will bring him home with abundance of increase at the last. Gen. 31.11.12. When old jacob saw the chariots of Egypt, than he perceived section 16 his son joseph was alive, Gen. 45.27.28. than his fainting spirit revived; I will go see him (said he) before I die. Our true joseph liveth (even jesus our Saviour) and seeing we can not see him living, let us willingly go by the chariots of death. Since man cannot see God and live, let me die (O Lord) that I may see thee. When we are borne (saith one) we are mortal, August. but when we are once dead we become immortal. We are alive in the womb, to die in the world; but we are dead in the grave to live in heaven. Here the souls of God's children are penned and pinned (within the clayey, walls of their corruptible bodies) where they may look (as it were) thorough the iron grates of their busy thoughts, but can never quite be released, till that God (who gave us our Mittimus into this jail) send us our delivery, with a Return ye sons of Adam. Psal. 90.3. To be short, what other thing is this death, but after a section 17 long conflict the day of victory; the birth of a blessed soul, after a great travel (as it were) in childbirth; the healing of all wounds and sicknesses; the deliverance from all fear; the accomplishing of our sanctification; the day of our marriage with the Lamb, and the enjoying of our desires? Who is it then among us (who feeling with S. Paul, the bondage of sin) would not also cry out with him; Who shall deliver me from this body of death? Rom. 7.24. And feeling the good (that death bringeth unto us) will not also desire to be dissolved, and to be with Christ? Phil. 1.23. Death and Life are as two twins, united and knit together, until the separation of the soul and the body, which separation is called Death; and is rather indeed the deadly stroke of death, (the body being then exempted from pain, and the soul from corruption and sin) waiting until the remnants of death be swallowed up in victory, at the day of resurrection: And shall we so lament our death, which is so gainful? The very Pagans in some places (as it is recorded) did celebrate the day of their death, with mirth, melody, and minstrelcie; and shall we that are Christians be so dismayed, and cast down? should such a friend as it is be unwelcome? shall the foulness of his face, fear us from his good conditions? shall the hardness of the husk hinder us from the sweetness of the kernel? shall the roughness of the tide, fear us from the bank, and shore, and so hazard our drowning; rather than the desire of our home, drive us to the land with all expedition? shall the hardness of the saddle, set us on foot, to slacken our voyage; rather than we will leap up, and endure the same a little, and so come swiftly to the place we do desire? section 18 Lastly, touching the heavenly life (prepared for the faithful after death,) if I should go about to express it, the more I should so do, the further I should be from it; so far exceeding the sight, thought, or conceit of man or any creature. Apoc. 21.3. etc. Behold (saith Saint john) the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and he their God, and he shall wipe away all tears from their eyes, and there shall be no more death, nor sorrow, nor crying, nor pain, (for the former things are past.) O most blessed tabernacle? O most safe refuge! O region most resplendent and glorious! All thy inhabitants wear crowns of glory; sit in thrones of majesty, live in life eternal, and possess a paradise of infinite pleasures. Which (as Saint Bernard saith) are so many, that they cannot be numbered; of such eternity, that they are endless; so precious as they cannot be estimated, and so great as they cannot be measured. This City is made of pure gold, the very walls of precious stones; having twelve foundations, made of twelve distinct precious stones, having twelve gates set with pearls, the very streets paved with gold, & interlaied with precious stones: The light of this city is Christ (in his shining brightness) sitting in the midst thereof; from whose seat proceedeth the water of life, and there grows the tree of life, bearing continual fruit, for the continual refection of the Saints. There is no night in that city, nor any defiled thing, but they which are within, shall reign for ever in unspeakable glory, who shine as the Sun in the Kingdom of their Father. If one Sun can lighten and fill the whole world with section 19 his brightness; if the Majesty & glory of his beams be such, and so great, that some Ethnics have worshipped him for a God; and have called him the father of gladness; the eye of the world, and the fountain of light: Dan. 12.3. Mat. 13.43. What shall so many glorified bodies of the blessed appear, that shall be as so many Suns, so many Lamps, and so many shining lights in heaven? Then shall we be blessed indeed, when we shall be like unto God, which by nature is blessed; and we shall be like unto God when we shall see him as he is: 1 joh. 3.2. For this only sight of God, is our whole happiness. 1 Cor. 13.12. O what a joy shall it be, when (at one view) we shall behold the most high and hidden mystery of the inseparable trinity, and of the love of God therein? For what shall not he see, who seeth him that seeth all things? Then shall man's mind have perpetual rest and peace; neither shall it desire any further understanding, when he hath all before his eyes, that may be understood. Then shall man's will be quiet, when he enjoyeth that felicity, wherein all other good things (as in the fountain of all happiness) are contained: Then shall Faith have her perfect work, & Hope shall enjoy that which she long desired, but Charity shall endure for ever. Then shall be sung continual praises unto the Lamb, Apoc. 14.3. & the song (although it be always sung) yet it shall be ever new. The joy, mirth, melody, pleasure, power, wealth, riches, honour, beauty, fellowship, dainties, odours, glory, wisdom, knowledge, treasures, securities, peace, quietness, and eternal felicity, is beyond all understanding, and comprehension of man; which the faithful shall have and enjoy world without end, with God the Father, the Son, and the holy Ghost; with Angels, and Arkangels, patriarchs, and Prophets; with the Apostles, and Evangelists; with the Martyrs, and Confessors, and with the Saints of God, in the palace of the Lord; in heaven, the kingdom of God, the glory of the Father; Where there shall be an everlasting Sabbath, which no evening shall end. section 20 There we shall rest, and we shall see; we shall see, and we shall love; we shall love, and we shall praise. Behold (saith Augustine) that which is in the end, Aug. de Civit. dei. lib. 22. ca 30. is without end; for what other end is there ordained for the godly, but to attain to that kingdom which hath no end? We call Paradise our Country, and the patriarchs our Fathers, and the Saints our brethren and friends: Why run we not then (with all speed) to enjoy our Country, and to salute our Parents? A great number of our friends and kinsfolks, brethren and children, already assured of their immortality, and desirous of our good, do there attend, wishing and expecting our coming: Cyprian de mort. What joy will it be both to them and us, there to renew our acquaintance, and meet one another? What pleasures are there amongst the inhabitants of heaven, which now fear death no more, and are sure to live for ever? Woe to the blindness of our eyes, that see not this: woe to the hardness of our hearts, that feel not this: woe to the deafness of our ears, that hear not, this in such wise as we should do, where through we might be so far from fearing death, that rather we should wish it, with old Simeon, Now let thy servant depart in peace: Luk. 2.29. Psal. 42.2. and (with David,) when shall I come and appear before thee? section 21 If true knowledge and faith possessed our hearts (as they should) fear and doubtfulness would vanish quite away: For assurance of heavenly things, maketh us willing to part with earthly. He cannot contemn this life, that knoweth not the other. If we would despise this world, we must think of heaven: If we will make death easy, we must think of the glorious life that followeth it: And if we can endure pain for health, much more should we abide a few pangs for glory? How foolish are we to fear a vanquished enemy? Christ hath triumphed over death, it bleedeth (as it were) and gaspeth under us, and yet do we tremble? It is enough that Christ died, neither would he have died, but that we might die with safety and pleasure. How truly may we say of this our David, thou art worth ten thousand of us, yea worth a world of Angels? yet he died, and died for us. Who would therefore live, that knows his Saviour died? Who can be a Christian, and would not be like him, that would not die after him? Think of this, and judge whither all the world can hire us not to die. But (alas) great is our unbelief, full faint and weak is our faith; or else night and day, tears and cries, should section 22 be our meat and drink: whilst the wicked say unto us, Psal. 42.3. where is now your God? we should wish rather to be doorkeepers (in the house of God) then to dwell in these ungodly tents: For one day in his courts, Psal. 84.10. is better than a thousand. It is a token of little love to God, to be so loath to go unto him, when he calleth. Herein we ought to lament the weakness of our faith, and seeing our wants, to prepare for remedy, against the time of need: and to beg of God, his aid, strength, and comfort against the pinch: which things undoubtedly (if we ask in faith) we shall obtain, and find his promise true. God reacheth out his hand to conduct us; but we draw back our own, and run away, when he calleth us. If he bring us into the way of salvation, Gen. 19.26. we mourn for the world, we look behind us (with Lot's wife) and procrastinate our desire of well doing. We must therefore rouse up ourselves, and not remain st●ll in the mire: we must be fortified in his virtue, who supporteth and comforteth us in all distress. Let us attempt to despise corruptible things, and to desire heavenly and eternal. When God calleth, at every section 23 occasion, let us hearken unto him; if he be our guide, we must follow him for to arrive in his house. Let us receive his benefit, and himself too, for he gives himself unto us, in the person of his Son. He causeth us to see the means how to come unto him. We must therefore request him to bestow upon us will and desire to come thither by Faith, Repentance, Hope, etc. and that he would maintain his gifts and graces in us to the end; that here we may mourn in this mortal life, and attend (in the assurance of his mercy) for the end of this world, and our last day, which shall be the beginning of our true life. Beseeching God our heavenly Father, (for his Son Christ his sake) to keep us souls and bodies, to his kingdom and glory, and to lead us, order us, and dispose of us, as he will, in all things, in all places, and for ever; that at the length, we may come whither we would, that is, into his own blessed presence and fruition of immortality, with Christ and his Saints, world without end. Amen. Trin uni Deo soli, sit sola & solida laus, & maiestas, in aeternum. FINIS. A TWOFOLD CORD OF CONSOLATION, for afflicted Christians in their greatest CONFLICTS. Serving to strengthen their Faith, and to support their Patience, in the day of TRIAL. Delivered in two SERMONS. The first whereof, containeth, The effect of the true knowledge of God's WORD. The second, containeth, The power of faithful and fervent PRAYER. BY JOHN MOOR, Minister of God's word at Shearsby, in Leicestershire. LONDON: Printed by T. S. for GEORGE EDWARD'S, and are to be sold at the sign of the Greyhound in Paul's Churchyard. 1617. TO THE RIGHT WORSHIPFUL AND VIRTUOUS LADY, THE LADY ELIZABETH TURPIN, Wife to the Right Worshipful and worthy Knight Sr. WILLIAM TURPIN, his approved kind Patron, etc. the increase of all outward blessings and spiritual comforts, be multiplied and increased, through JESUS CHRIST. Worthy MADAM; Having experience of your christian love, I am emboldened (upon so urgent occasion and strictness of time) sooner to present to your view these my poor Meditations, purposed more maturely to be published, if the unexpected speediness of the Press had not prevented me. Howsoever, my heart's desire is, and (I trust) shall so continue, to glorify God in my calling, and to profit his Church by any lawful and hopeful means, to the uttermost period of my days. These infallible comforts of God's word and faithful prayer (so approved and experienced to every true Christian heart) I commend unto your good Ladyship; whose use (by God's blessing) may stead you with others, having your portion (no doubt) and lot of Trials in this provoking world, (a very furnace of afflictions) to all God's children. I can promise little, being the meanest of God's Ministers: Yet will I pray (as my purpose was) that it may prove profitable to yourself, and such as shall read it, for the increase of true patience, comfort, & Christian courage, that we all may fight the good fight of faith, and finish our course with joy, and so be crowned. I write unto you as no stranger to my Ministry, who often have heard (upon occasion) the handling of these points in the public place: Now only I entreat your favourable acceptance and patronage hereof, as the meanest requital of your manifold kindnesses; And so commending your Ladyship to God's blessing and protection, I humbly take my leave: From my poor study in Shearsby. Feb. 8. 1616. Your Ladyships wholly devoted and obliged in Christ jesus. JOHN MOOR. The principal points of doctrine, contained in both the SERMONS. The Doctrines of the first SERMON. PSAL. 199.92.93. GOd always provideth means to keep his children from distress, in their greatest trials and afflictions. Doct. 1 The excellent use and profit of God's word, being able (through his blessing) to keep us upright in our ways, and from falling away from God, in our greatest trials and temptations. 2 Gods word cannot simply profit us, and keep us from perishing in our afflictions, except we take joy and comfort in the same. 3 The best men, and excellentest creatures, are not able of themselves to stand and continue upright in their trials and temptations, without God's special providence and provision in the means. 4 It is the duty of every Christian to remember the means of their comfort and deliverance from their former troubles and afflictions, and to be careful to use the same again, as occasion serveth. 5 It is peculiar and proper to God's word alone, to cheer the heart in afflictions, and to quicken and revive the soul in the greatest extremities. 6 The Doctrines of the second Sermon. LAMENT. 3.55.56.57.58. TRue and faithful prayer is a most sovereign means and remedy for comfort and deliverance in, and from our greatest distresses. Doct. 1 True and faithful prayer must be made and directed to God alone. 2 True and effectual prayer is and must be grounded upon the assured knowledge of God's name and power. 3 There is no outward condition of life so miserable, or affliction so grievous, which the dearest children of God are not subject unto in this world. 4 This is one fruit and effect of sin, that it stoppeth the passage of our prayers, and hindereth God's blessings from us. 5 Afflictions not only stir up men to prayer, but also make their prayers more fervent and effectual. 6 Gods children never pray in vain, but are heard and helped of God in their greatest afflictions. 7 The experience of God's love in our former deliverances out of danger, ought still to encourage us to resort unto him, when the like or greater troubles shall again assail us. 8 God is still ready, and at hand, to comfort and relieve his children in their greatest dangers. 9 God will maintain and uphold the righteous cause of his servants, whatsoever be their dangers. 10 There is nothing (many times) more dangerous in the world, then to defend and maintain the truth of God. 11 God not only maintaineth the cause, but preserveth the persons of his servants, (in their greatest perils) that defend his truth. 12. FINIS. The first SERMON. PSALM 119.92.93. Except thy law had been my delight, I should now have perished in my affliction. I will never forget thy precepts, for by them thou hast quickened me. THe sum of this Psalm is the Prophet David's long and earnest suit to GOD, The scope and drift of the whole Psalm. to be fully informed in the sound and saving knowledge of his word. The excellent fruits and effects whereof, he relateth and enlargeth (well-nigh) in every verse; and professeth to have found and felt the sweetness, power, and efficacy thereof, not only for his daily use and instruction (in that his changeable, frail, and weak estate then living) but for the assurance of God's love, and truth of his promises, to be accomplished, and performed to him, and all the elect in the life to come. Now in these two Verses he speaketh of his afflictions, so great and grievous, confessing that he had perished except God's law had been his delight. His meaning is, The sense. he had miscarried in his troubles, had not the joy and comfort he received from God's word (teaching him to rely upon his special providence and promises) far surmounted and exceeded his worldly sorrows, so sore oppressing him; and that indeed he had died, and utterly perished, had he not been quickened and recovered by the virtue thereof; and therefore resolveth never to forget that most comfortable and sovereign means of God's word, so relieving and restoring him in his distress. Division. The words in effect offer unto us, first, David's confession; and secondly, David's resolution: with a several reason annexed to the one, and to the other. His confession, that he had perished in his affliction. The reason why he did not, was the joy and delight that was ministered unto him from God's law. Secondly, his resolution, that He will never forget Gods precepts; the reason is, For by them thou hast quickened me, being out of heart and hope in his own conceit. Sum. The substance and sum of all, is briefly this: That David could never have endured the extremity of his crosses, had not the word of God comforted and confirmed him in his faith and resolution, to depend upon God. But before we proceed to particular instructions let us in a word consider the variety of Names and Titles he giveth to God's word in this Psalm, The manifold names of God's word, with the reason. and the reason thereof. He calleth it hereby the name of Law, and precepts; and in other places, Statutes, Commandments, Ceremonies, judgements, Counsel, etc. The reason is, to express the excellent use thereof to every Christian, and to teach every man not lightly to esteem of the Scriptures, (as words of liberty and licentiousness) but such as exact obedience at our hands, and bind us with a penalty (as sure as any law or statute) to perform our duties. And that we cannot do, judge, counsel, resolve, or be warranted of the lawfulness of our actions, without the direction thereof. And this is proper to the whole word of God, both in the Old and New Testament. Hitherto for the information of our knowledge, for the Text itself: our further instruction for the Christian use thereof, followeth. Text. Except thy law had been my delight I had perished, that is, if thy word had not been provided as a means and remedy of comfort, I had been swallowed up with despair: Whence first ariseth this instruction. That God always provideth means to keep his children doctrine 1 from distress, in their trials and afflictions. God always provideth for his children in their greatest extremities. David had perished in his troubles, if God's law had not comforted him. But God's word brought joy and delight to his afflicted soul, therefore he perished not. Christ, speaking of the destruction of Jerusalem, and of the last and worst days, before the consummation of the world: Mat 24.21.22. And having amplified the dangers thereof (especially amongst the jews) by many circumstances, he addeth, that the tribulation shall be such, as was not from the beginning of the world to that time, nor should be hereafter (being indeed beyond the compass of all comparison,) and concludeth, That except those days should be shortened, no flesh should be saved: Yet for the elect sake (saith Christ) those days shall be shortened. Exod. 1.11.12.13.14. So Israel in Egypt (that house of bondage and furnace of afflictions) was made to serve with sore labour in Brick and Clay, and all manner of work in the field, being weary of their lives, besides the hard usage of their taskmasters, and what mischief else could be devised by the Devil and Pharaoh, utterly to root them out, yet the more they vexed them, the more they grew. Their estate is well resembled by the bush that burned and yet was not consumed: Exod. 3.3. As their enemies devised to do them h●rt, so God devised to do them good, Who knoweth (as Saint Peter speaketh) to deliver the godly out of tentation, 2 Pet. 2.9. and to reserve the unjust unto the day of judgement. I cannot reckon up the crosses of this people, after their deliverance out of Egypt. See the Catalogue thereof in the Psalms, They wandered in the Desert, Psal. 107. throughout. both hungry and thirsty, with fainting souls: They dwelled in darkness, and in the shadow of death, being bound in misery and iron: Their hearts were humbled with heaviness, and there was no helper: Their soul abhorred all meat, and they were brought to death's door: Yet, when they cried to God in their trouble, he delivered them out of their distress. The miseries of God's children infflicted upon them by Satan and his instruments, The miseries of God's children cannot be more than the means of deliverance, which he provideth. cannot be so many as the means and remedies of comfort and deliverance that God provideth for them. See how the Church and children of God triumph and exult upon the experience of this point. They have oftentimes afflicted me from my youth up, (may Israel now say:) They have oftentimes afflicted me from my youth, Psal. 129.1.2.3. but they could not prevail against me. The Plowers ploughed upon my back, and made long furrows, but the righteous Lord hath cut the cords of the wicked. Although God suffer his people to be used as the field that is ploughed, and their enemies be as the strong and lusty jades appointed for the plough: Or as the stalled Oxen to break up the fallow ground, renting and tearing the furrows of the same, and not leave so much as a clod unturned, but attempt all manner of ways (every way) to annoy them: Yet the just God (most faithful in his promises, and sure in his judgements) doth cut the cords, and break the gears of these unrestie, fierce, and savage beasts, disappointing the purpose of the greatest tyrants in their extremest rage, and fury, and sendeth his Children freedom and deliverance in his due time. jehoshua, so admirably preserved in that long captivity of the jews (being as a brand taken out of the fire) arrayed with filthy raiment, Zach. 3.2.3.4.5 as one coming out of a dungeon: Yet the Lord clotheth him with changeable garments, and setteth a Diadem upon his head, and still rebuketh Satan that is about to hurt him in his person, and hinder him in the work of his Ministry. And though his Children have lain among the pots, Psal. 68.13. and been used like Scullions; yet shall they be like the Dove, whose Wings are covered with Silver, and her feathers like yellow Gold: They shall come forth out of their adversity most glistering and glorious, through the grace and favour that God will show them. Gen. 37.20.24 28. & 39.20. & 41.40. & 42.6. joseph was accused of his brethren, put into a pit, sold as a slave, slandered for filthiness, and so committed to prison as a guilty person: yet delivered, and promoted to be Prince and ruler over all the Land of Egypt; to whom (afterward) his brethren bowed, and every one did obeisance. So they sought an occasion against Daniel, concerning the law of his God; Dan. 6.5.13.22 28. they censured him as a refractory man against King Darius, and his command: and so he was called, judged, and committed to the lions den; yet the Lord preserved him alive, and set him aloft, over all his adversaries. Mordecay was in disgrace, Hest. 3.8.12. & 9.1.2.3.5. and all the jews out of credit with King Ahashuerosh, by means of Haman (that cursed Amalekite) their lives bought and sold, Read the particular means of their deliverance in their stories. and their utter destruction sealed: yet were they all safely delivered, and honoured in the sight of their foes, whom they saw confounded. To omit Moses, jeremy, and the rest of the Prophets; Paul Peter, & other of the Apostles, and holy men of God, together with the plots and devices intended against them, their variety of persecutions and troubles, so great and so grievous, Yet the Lord delivered them out of all. Therefore most true it is, that the Apostle Paul speaketh of himself, Psal. 34.19. 2 Cor. 4.8.9. & gods Saints, We are afflicted on every side, yet not in distress; we are in doubt, but we despair not; we are persecuted, but not forsaken; cast down, but we perish not. Now, the reason of this doctrine is, first, that God is their reason 1 Creator, and therefore careth for them, God is their Creator. who cannot despise the least work of his hands. Thou Lord dost save both Man and Beast, Psal. 36.6.7.8. & 31.19.20. but how excellent is thy mercy (O God) to the children of men, that trust under the shadow of thy wings? They shall be satisfied with the fatness of thy house, and thou shalt give them drink out of the Rivers of thy pleasures. Therefore the Apostle saith, We labour and are rebuked, 1 Tim 4.10. because we trust in the living God, which is the saviour of all men, specially of those that believe. If there be no man (no not the wickedest) but he feeleth God's goodness towards him in his protection, and preservation: how much more Gods elect, whose names are written in Heaven. Luk. 10.20. Mal. 3.16. And which again, they have surrendered unto him in a holy profession of his truth, and suffering for the same. Luk. 12.6.7. Are not five Sparrows bought for two farthings? and yet not one of them is forgotten before God. How far more dear and precious then are the lives safety, and estates of God's children, Whose very hairs are numbered? Such shall be sure of all outward helps and means (so far as is fit) and at the least God will bestow upon them faith, hope, patience, consolation, and constancy, (which are the best supplies) in all their necessities. Therefore, fear not, thou worm, jacob, I will help thee (saith the Lord) and thy Redeemer, Esay 41.14. & 43.1.2. the holy one of Israel. Fear not, saith the Lord that created thee, and he that framed thee, o Israel, fear not, for I have redeemed thee, I have called thee by thy name, thou art mine. 2. Reason. They are within his covenant. Secondly, they are within God's covenant; he hath indented, sealed, yea, and sworn their safety. His name is called upon by them, they have his word and his Sacraments, all his promises and assurances to be their God: Heb. 6.17.18. jer. 14 9 Gal 6.10. Ephes. 1.19. Esa. 63.16. Mal. 3.6. Psal. 23. Psal. 100.3. Cant. 4.5 10.11 12. & 5.1. Gen. 17.1. They are of his household and family, and so cast upon God to be cared for: He is their Father, and they his children: He is their shepherd, and they are his people, and sheep of his pasture. He is the husband of his elect, and they his Spouse, who of right must defend and protect them, and therefore how can they miscarry? All sufficiency is in God, who hath undertaken their protection; Power, and will, faithfulness, truth, and unchangeableness, all the means that may be, meet and concur in him that hath promised preservation, and how then should he sail us? use 1 The truth of which doctrine serveth first to reprove all such, See Psal. 68 & 95.8 10. Heb. 3.8.9.10. who in their fits and fevers of afflictions, think all is gone; that murmur, grudge, and repine, with the unbelieving Israelites, at every turn and trial, tempting, and blaspheming the Lord, shortening his hand that he cannot help, and making deaf his ear that he cannot hear. To which fault also the dearest children of God are subject. David complaineth that he was cast out of God's sight, That he had forgotten to be gracious, Psal. 77.8.9.10 and that he had shut up his loving kindness in displeasure. jer. 20.7. jeremy chargeth God to have deceived him, That he was a stranger in the Land, as one that passeth by to tarry for a night: jer. 14.8.9. Why art thou (saith he) as a man astonied, and as a strong man that cannot help? But it is their great infirmity so to think; for God is constant in his care and unchangeable in his love. Can a woman forget her child, Esay 49.15.16. and not have compassion upon the son of her womb? Though she should forget, yet I will not forget thee. Behold, I have graven thee upon the palms of my hands: jer. 22.24. Psal 121.4. Such are, as a signet on his right hand, and as a girdle wherewith he it girded: He neither slumbereth nor sleepeth that keepeth his Israel. And albeit our sins make a separation between God and us, Esay 49.1. Lam. 3.9.44. building (as it were) a bulwark of hewn stones to stop up our ways, and cause him to cover himself as with a cloud, that our prayers can have no passage; and make him to return to his place, Hosea 5.15. & 6.1.2. as one that will not be spoke withal, nor entreated: Yet, if we acknowledge our faults, and in our afflictions seek diligently unto him, he will then be found: After two days will he revive us, and in the third day he will raise us up, and we shall live in his sight. Psal. 30.5. Our heaviness may endure for a night, but joy shall come in the morning. Though for a moment he hide his face from us, for a little season, yet with everlasting mercy he will have compassion on us. Esay 54.8. Secondly, it serveth for our instruction, that we labour use 2 to be of God's family and household, for than we cannot want his protection, aid and assistance. Heb. 6.17.18. Gen. 17.7. If we be within his Covenant he hath sworn not to forsake us; if we be his people, he will be our God. We must keep ourselves in his fold, (as good sheep walking in his ways) and then he will heed us. If we wander like the prodigal, Luke 15. we shall waste our goods, and want, until we hasten home. If we will have the privilege of his Sons, we must honour him as our Father, and if we will be his Spouse, Mal. 16. 1 Pet. 1.17. Ephes. 4.24. Gen. 20.16. we must be loyal only unto him, and not fall in love with others: So will he be our vail against the heat of afflictions, our shield and defence against all our enemies, and still preserve and deliver us from all extremities and distresses. use 3 Again, it must stir us up to thankfulness and praise for our deliverance. How often therefore is the Church of the jews incited in the Psalms, to take up this note of Praise (as the burden of their Song?) Let them therefore (saith the Prophet) confess before the Lord his loving kindness, Psal. 107.8.15.21.31.32. and his wonderful works before the Sons of men: And let them offer sacrifices of praise, and declare his works with rejoicing. Let them exalt him in the congregation of the people, and praise him in the assembly of Elders. And see the practice of the Church concerning this duty, and the manner of their confession, as well in amplifying their deliverance, as enlarging Gods praises. Psal. 124.6.7.8. Praised be the Lord, which hath not given us as a prey unto their teeth. Our soul is escaped as a Bird out of the snare of the fowler, the snare is broken and we are delivered. Our help is in the Lord which hath made Heaven and Earth. This is a duty commanded of God himself; Psal. 50.15. 2 Cor. 1.3.4. I will deliver thee, and thou shalt praise me. So the Apostle blesseth God, even the Father of our Lord jesus Christ, (which comforted him, and the rest) in all their tribulations. use 4 Lastly, it maketh for the consolation of God's children; that whatsoever storms arise, God yet will send a calm; who can rebuke both winds and seas, Psal. 93.4. and make them still: for though they rage's horribly, yet he that dwelleth on high, is mightier. Gen. 15.1. Fear not Abraham, I will be thy shield & buckler, and thy exceeding great reward. Esay 43.2. Fear not, O Israel, when thou passest through the waters, I will be with thee, and through the floods, that they do not overflow thee. When thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. Psal 23 4. Though I should walk through the valley of the shadow of death. I will fear no evil, for thou art with me, thy rod and thy staff, Psal. 46.12. they comfort me. God is our hope and strength, and help, in troubles ready to be found: Therefore will not we fear, though the earth be moved, and though the Mountains fall into the midst of the Sea. Text. The delight he had in GOD'S word, kept him from perishing, which yieldeth unto us this second instruction. That every Christian should learn to know (by David's doctrine 2 example and experience) the excellent use and profit of God's word, The effectual knowledge of God's word, keepeth his children upright in their trials. which is able through God's blessing (being truly understood, and fitly applied) to keep us upright in our greatest afflictions and trials, that we fall not away from God, nor miscarry in ourselves. He professeth plainly that he had perished, had he not been comforted, and so supported by God's word. See how fearfully his faith was assailed, his feet were almost gone, Psal. 73.2.3.4. etc. his steps had well near slipped, to behold the prosperity of the wicked, and to see them so lusty: How they escaped all manner of troubles, when God's dearest children were fearfully plagued. They exceeded in pride, which they put on as a chain about their neck; and as for cruelty, it covered them as a garment: they were licentious in their words, & presumptuous in their talk, setting their mouth against Heaven itself, blaspheming God, whom they laboured to deprive both of knowledge and providence: Yet these wicked men did prosper always, and increase in riches, when he and other godly men were punished daily, that had care and conscience to cleanse their hearts, and wash their hands from all such defilements of sin; So that he knew not what to think, or how to find out the cause thereof: Though he took pains in this point; yet certainly his heart was still vexed, and his reins pricked, so foolish he was and ignorant, (like a beast,) until he went into the sanctuary of GOD, (to consult with his word in the holy ministery thereof) then presently he understood the reason hereof, and was resolved: Then he as well considered the end, as the beginning, and proceedings of such miscreant and blasphemous wretches, in what slippery places God had set them in, how suddenly he cast them down into desolation, being horribly consumed: Their prosperity changed as a dream, and their very image was despised. Thus God did guide him by his counsel to recover himself, in this staggering temptation. The law of God was in his heart, Psal. 37.24.31. and his steps did not slide; though he was ready to fall away, yet the Lord put under his hand, and preserved him from destruction by the benefit of his word. Psal. 93.12.13. Blessed therefore is the man whom thou chastisest (O Lord) and teachest him in thy law, that thou mayest give him rest from the days of evil, whiles the pit is digged for the wicked. First, God chastiseth, than he teacheth, and lastly resolveth, and giveth rest and contentment to the afflicted Christian. Is it not reason that we endure with patience, the dead corpses (though otherwise it would annoy us) while the grave is making, to put it in, and which never again (being once buried) can trouble our sight, or my sense? So the wicked that trouble God's children, are dead in God's decree, and their grave is a making. Surely the Lord will not fail his people, neither will he forsake his inheritance, but minister comfort unto them in the midst of all their troubles, by the means of his word: Psal. 92.6.7.9. But an unwise man knoweth it not, and a fool doth not understand this. When the wicked grow as the grass, and all the workers of wickedness do flourish, that then they shall be destroyed for ever: For lo, thy enemies (O Lord) for lo, thine enemies shall perish, all the workers of iniquity against thee, thy Church, and children shall be destroyed, but thou, O Lord, art most high for evermore. Psal. 119.25.28 50.143. etc. How often (in this long Psalm) doth the Prophet stir up himself? when his soul cleaved to the dust, and melted for heaviness: when he was almost brought to the grave, and dropping away like water in his trials and temptations; he prayeth God to quicken and to raise him by his word. Trouble and anguish are come upon me, yet thy commandments are my delight. Thus God's word was his comfort in his trouble, and still his promise refreshed his soul. reason 1 God is the Author of it, who is the God of comfort. The reason hereof is, first, in regard of God himself the Author thereof, Who is the Father of mercies, and God of all comfort, which thus comforteth us in all our tribulations: which is our rod and our staff, our only hope and refuge, in troubles ready to be found. 2 Cor. 1. ●. 34. Psal. 23. & 46.1 When Abraham believed God, and obeyed his word, in forsaking his Country, Gen 12.4. and following him whether he would have him, he needeth neither to care, nor fear, than God will be his buckler, & his exceeding great reward. Gen. 15.1. & 17.1. If he walk before him and be upright, than God all-sufficient will make a supply of all his wants, and will bless those that bless him, Psal. 91.1.3.11.14. etc. and curse those that curse him. If we once dwell in the secret of the most high, and abide in the shadow of the Almighty: If we make God our hope and fortress, to trust in him, then will he deliver us from the snare of the Hunter, and all noisome evils; then need we not to fear the dangers by night, or day; his truth shall be our shield, and his Angels our guide. Thus if we love him, will he deliver us; he will exalt us, because we have known his name. Psal. 27.1.5. If the Lord be our light and salvation, whom shall we fear? If he be the strength of our life, of whom shall we be afraid? For in the time of trouble he shall hide us in his Tabernacle; in the secret place of his tent shall be hide us, and set us upon a rock. Paul therefore (in the person of the faithful) challengeth heaven and earth, with all their force, and still resolveth, Rom. 8.38.39. That nothing is able to separate him from the love of God. Secondly, God's word is so effectual to comfort and recover reason 2 us in our greatest extremities, By nature it is comfortable. in respect of the nature, quality and virtue thereof, being the immortal seed, to beget us again to a lively hope. 1 Pet. 1.23. james 1.18. Of his own will begat he us by the word of truth: And so it is called the word of faith and life, Phil. 2.16. and that grace of God which bringeth salvation to all believers. It is full of heavenly wisdom, which all the adversaries of God's children are not able to resist In it are contained all the promises of God, Tit. 2.11. Luke 21.15. to comfort us & confirm our faith. Notable persuasions to appease the troubled conscience, with most excellent examples (of all sorts) both persons and causes to encourage us; even a whole cloud of witnesses, Heb. 12.1.2. companions of our faith, and patterns of our patience, in their variety of crosses and afflictions. Besides the most famous example of the author and finisher of our faith, Christ jesus himself; to whose sufferings we must be conformed; with whom (if we suffer) we shall reign together with him. 2 Tim. 2.12. Now, he for the joy that was set before him, endured the Cross, and despised the shame, and now is set at the right hand of the throne of God. Ephes. 6.11. There shall we learn to put on the whole armour of God, that we may be able to stand against all the assaults of the Devil, and quench all the fiery darts of the wicked: For without it we come naked and unharnessed (as Soldiers into the field) to fight. use 1 Which doctrine must make us very studious of God's word, and diligently to search the Scriptures, as we love our safety and salvation; 1 Tim. 6.12. that so we may fight the good fight of faith, and lay hold of eternal life; to buckle about us this armour of proof, Ephes. 6. which is able not only to defend us, but to foil all our spiritual adversaries, and their forces whensoever they shall assail us. 2 Cor. 10.4.5. These weapons are not carnal, but mighty through God to cast down holds, and every thing that is exalted against the knowledge of GOD, and will enable us to wrestle, not only against flesh and blood, but against principalities and powers, against worldly Governors, and Princes of darkness, yea, against all spiritual wickedness in the highest places. Psal. 119.162. Psal. 56.10. This made our Prophet to say, I rejoice at thy word, as one that findeth a great spoil. In God's word will I rejoice, in the Lord's word will I comfort me. Let therefore the word of God dwell in us plenteously, and that in all wisdom, to teach and admonish us how to behave ourselves, Col. 3.16. and hold out in our greatest afflictions. Thus Christ got the conquest over Satan and his temptations, Math. 4. who hereby was forced to forsake him; and so shall we be sure by the shield of faith, and word of the spirit (which is the word of God) to quench all their fiery darts. The comfort of this Word made Peter to sleep as sound in the prison (bound with two chains) as if he had been at liberty in a Palace. Acts 12.6. And Paul, and Sylas▪ to sing as sweetly after their imprisonment and beating, as in their greatest hearts ease, and liberty. Acts 16.23.24.25. And this made the Apostles to rejoice, That they were counted worthy to suffer rebuke for Christ's name. Acts 5.41. Secondly, it confuteth and confoundeth all Epicures use 2 and Atheists, that scorn at God and all religion, that make a mock at his word, and contemn his ordinance. Mal. 3.14. What profit is it (say they) to walk in his ways? They say to God, Depart from us, we desire not the knowledge of the highest. job 21.14. Who therefore become desperate in their trials and afflictions, being ready (for any comfort they can find) to hang and murder themselves with judas, Saul, and Achitophel. The delight he had in God's law kept him from perishing: whence we thirdly observe, That God's law and word cannot simply profit us except doctrine 3 we take joy and comfort in the same; God's word cannot be profitable, except first it be comfortable unto us. we must first taste and prove the sweetness thereof, we must beforehand find out and feel the virtue thereof; as of our food and physic, before it can strengthen our hearts, heal, cure, and recover us from the maladies and miseries of our afflicted estate. When wisdom entereth into thy heart, Prou. 2.10.11.12 and knowledge delighteth thy soul, then (and not before) shall counsel preserve thee, and understanding shall keep thee, and deliver thee from the evil way, and from the man that speaketh froward things, etc. When we once delight in the law of the Lord, Psal. 1.2. and exercise ourselves therein day and night, then shall we flourish like the planted trees by the rivers of water, that are fruitful in due season, whose leaves shall never fade in any drought of danger. Then (I say) whatsoever we do and take in hand shall thrive and prosper. So that if we will have comfort in our afflictions, we must first find comfort in the ministery of the Word; for there is true joy and peace to be found, there is life and salvation (as before was said) the sweet promises of God, faith, grace, spiritual strength, and every good thing offered unto us. GOD'S Church with the holy ministery thereof, is CHRIST'S Garden of pleasures, wherein he banquetteth with his Elect: even he which is the fountain of the Garden, (the true and only head of all particular Christian Churches, Cant. 4.12.15. & 5: 1. ) The Well of living waters, and the spring of Lebanon. Hither he cometh to eat his pleasant fruit. This only true and Christian Church (being his sister and Spouse) is as a garden enclosed, as a spring and fountain sealed up, not only sufficient to refresh itself in all the parts, as beds and plants, but strongly fenced against all strangers, enemies, and annoyances, that may hurt or hinder the flourishing estate thereof. Hither Christ comes to make merry with his friends, and to banquet with his beloved; there he gathereth his mirth with his spices there he eats the honey comb with his honey, and drinketh his wine with his milk, delighting himself with the sweet, pleasant and profitable fruits that the children of God do yield unto him. Even as one in gathering most sweet smelling herbs, and spices; or eating honey, or drinking the best wine and purest milk (by which no doubt he meaneth, the word of God, and doctrine of the Church;) Here Christ sollaceth himself (as the good Gardener) with the diversity of his plants, and variety of flowers, which himself (with the borders thereof) hath trod out, planted and watered. And the faithful again refreshed, comforted, and furnished with his graces, grow still in spiritual strength against all temptations. Now, the reason why the word of God cannot profit us without delight, is. reason 1 Because that comfort and liking provoke and procure men to be diligent in hearing, Comfort and love to God's word procure liking and diligent hearing, and so by gods blessings, faith and obedience. and diligent hearing (by God's blessing) begetteth faith, and faith bringeth us assurance of God's love and protection; the evidence and certainty whereof, are the infallible promises of God, which are Yea, and Amen. Again, Love supporteth our labour, and setteth our faith awork: Rom. 10.14. It suffereth all things, it believeth all things, it reason 2 hopeth all things, it endureth all things. jacob loving Rahell, served twice seven years for her sake; Gal. 5.6. 1 Cor. 13.7. Gen. 31.39 40 41. neither the heat of the day, nor the frost of the night, nor the breaking of his sleep; no danger, loss, or cross, could drive him out. So the Israelites toiled and traveled many miles to the Temple, hungry, weary, and thirsty, they going through the vale of Baca, Psal. 48. throughout. make Wells therein (contented to refresh themselves with the rain that filled their pools in so barren a Wilderness) and thus they went from strength to strength till they appeared before the Lord their God, in their long desired Zion. And what was the reason hereof that they still proceeded without any interruption? even this was the reason: O Lord of hosts, how amiable are thy Tabernacles! Our soul longeth and fainteth for thy Courts, our heart and flesh rejoice in the living God. Blessed are they that dwell in thy house, and in whose hearts are thy ways: for the Lord our God is a Sun and shield unto us, (the Author of all good things, and the deliverer from all evil.) He will give grace and glory, and no good thing will he withhold from them that are sincere: Therefore, O Lord of hosts, blessed is the man that trusteth in thee. We see that every action without affection is laborious and toilsome, and none ever sound profited by the word, and holy ministry thereof, that delighted not in the same. Which point serveth to stir up our love and liking of use 1 Gods truth, to raise up our dead affections, and to cause our dull senses more earnestly to embrace the same, and to set before our eyes the best examples for imitation and practice. And that we may be persuaded the better, for the performance of this duty; let us briefly consider the singular fruits and effects of God's word, which we ought so worthily to affect. God's law and word is perfect of itself to convert our souls from sin, and Satan, to God and godliness, Heaven and happiness. His testimony is sure, to give wisdom to the simple. Psal. 19.7.8.9.10.11. The statutes of the Lord are right, and rejoice the heart: The commandment of the Lord is pure, and giveth light to the eyes: The fear of the Lord is clean, the judgements of the Lord are truth, and righteous altogether: By them is thy Servant made circumspect, and in keeping of them there it great reward: And therefore they are more to be desired then gold, yea, than much fine gold; sweeter also than honey, and the honey comb. God's word is the means for young and old to redress their wicked ways; Psal. 119.9.19.35.105. a Counsellor to advise us, a guide to direct us, a lantern to our feet, a light to our paths; a resolver of our doubts, a sweetening of our afflictions, able to revive us being dead: Therefore (saith David) I will delight in thy statutes, Psal. 119.16.72.97. Verse 103. and I will not forget thy word. The law of thy mouth is better unto me then thousands of gold and silver. O how love I thy law? it is my meditation continually. How sweet are thy promises unto my mouth? Yea, Verse 111.165 more than honey unto my taste. Thy testimonies have I taken as an heritage for ever (no earthly thing being comparable to them) for they are the joy of my heart. They that know thy law shall have great prosperity, and they shall have no hurt. Keep them and do them (saith Moses) for this is your wisdom and understanding in the sight of other people. Deut. 4.6.8.9. Who shall say, only this people is wise; and what Nation is so great, that hath ordinances and laws so righteous? Therefore take heed to thyself, and keep thy soul diligently. Let not these things depart out of thy heart, & 7.12.13.14. etc. all the days of thy life, but teach them thy Sons, and thy sons Sons. Hence proceedeth all blessings from Heaven and Earth, upon man and beast, Corn and cattle, Wine, Oil, or what can be desired. For Godliness hath the promise of this life, 1 Tim 48. Mat. 6.33. and of the life to come. If we seek the kingdom of God and his righteousness, all other things shall be ministered unto us. This is the best part and most necessary duty that caused Marie to be preferred before Martha, for setting all other things aside, to come sit at jesus his feet, Luk. 10.41.42 Math. 13.44.45.46. to hear his word. This Pearl must be purchased with all we have; all other things are but dross and dung, in respect of the excellent knowledge of Christ jesus our Lord. Therefore we must not only hear, and read, Phil. 3.8. and meditate, but by all possible means increase our love, liking, and delight, to the holy ministry of God's word, Psal. 42.12. longing and thirsting after it (with David;) As the chased Hart brayeth for the Rivers of water; so to have our souls pant and thirst for the living God, and word of life, not so much to labour for the food that perisheth, but for the meat that endureth to everlasting life. john 6.27. Thus every good Christian must whet the appetite of his soul to delight in God's law, by conference, meditation, hearing, reading, praying, preaching, and daily frequenting of all holy assemblies. I was glad when they said unto me, Psal. 122.1. we will go to the house of the Lord: So was it prophesied of the Christian Church, that many people should go and say, Come, Micha 4.1. let us go up to the mountain of the Lord, to the house of the God of jacob: and he will teach us his ways, and we will walk in his paths. Who are these that fly like a cloud, Esay 2.3. Esay 60.8. and as Doves to their windows? Noting not only the greatness of the number, but diligence and zeal of such as should come to Christ, and receive his doctrine. And Christ said, That from the time of john Baptist hitherto, Math. 11.12. the Kingdom of Heaven suffereth violence, and the violent take it by force. Thus, Psal. 69.9. the zeal of God's house should eat us up. Which serveth also to confute and reprove all such as use 2 are backward and careless in this necessary duty, being idle and vain in their excuses or reasons, to hinder their zeal and love to the world: any fear, the least danger, Prou. 22.13. and worldly business doth put them off; Psal. 119.51. & 69.7.11.12. there is a Lion in the way, they shall be had in derision, or called into question for their forwardness, or at least be censured for hypocrites: Some have their Oxen to prove, Luke 14.18.19. 20.23.24. their Farm to see, their Wife to marry; all these yet are invited to come to the Feast, though unworthy of the same; therefore God will fill his house with any others then with such, even those that sit in the high way, and under hedges; the most basest and vilest of men shall enter before them, and be saved; even whores and Harlots shall sooner be received, Mat. 21.31.32. than those that seem children of thy kingdom. God will raise up to Abraham sons of stones, Mat. 3.9. rather than these viperous serpents shall have the name of his seed. Again, many Atheists say, It is in vain to serve use 3 God, Mal. 3.14.15.16.17. and what profit is it that we have kept his commandments? and that we have walked humbly before the Lord of hosts? Therefore they count the proud blessed, even they that work wickedness are set up, and they that tempt God, yea, Mal. 3.14.15. they are delivered. But the Lord harkened and heard it, and a book of remembrance was written before him, for them that feared the Lord, and thought upon his name. They said also unto God, Depart from us, for we desire not the knowledge of thy ways. Who is the Almighty that we should serve him? And what profit should we have, if we should pray unto him? But let the counsel of the wicked be far from me (saith job, job 23.12. ) who esteemed of the words of his mouth more than his appointed food. And as for those, and such like Atheists, job 23.12. job 21.14.15.16.17.18. God will divide their lives in his wrath, They shall be as stubble before the wind, and as the chaff that the storm carrieth away. So every one derided jeremy, and daily scorned his ministry, jer. 20.7.8.10.11. The word of the Lord was made a reproach, & daily they mocked him. All his familiars watched for his halting, saying. It may be he is deceived; but his persecutors shall be overthrown, and not prevail, and their everlasting shame shall never be forgotten. So they talked of Ezekiell, in derision, by the walls, in the doors of their houses: Come, Ezek. 33.30.31.32. I pray you, & hear what is the word that cometh from the Lord; So, they come and sit before him, and heard his words, but they will not do them; for with their mouths they make jests, See verses 29.33. and thou art unto them a jesting song: But then shall they know that I am the Lord, when I have laid the Land desolate and waste, because of all their abominations that they have committed. And when this cometh to pass (for lo it will come) then shall they know that a Prophet hath been among them. Mat. 7.6. But Pearls are not to be cast among Swine. And such Gaderens are more worthy and meet to have the company of devils, Mat. 8 33.34. than the presence of Christ, and preaching of his word. Text. I had perished in my afflictions, except they law had been doctrine 4 my delight. The strongest Christians are not able of themselves to stand under their crosses, without God's assistance. 1 Sam. 13.14. Gen. 12.7. & 2.8.9. Gen. 3.6.7.17.18. 1 Kings 11. to the 10 verse, & 9 chapter throughout. We may learn also from hence, that the best men and excellentest Creatures are not able of themselves to stand, and continue upright in their trials and temptations, without GOD'S special providence and provision in the means. David, a man after Gods own heart, possessed with his spirit, and having a large portion of his grace, was yet ready to perish in his afflictions, had he not been supported: Nay, Adam himself, in his innocency created most excellently, according to Gods own image, had no sooner entered into Eden, (that Garden of pleasures, and Paradise of happiness) but suddenly forfeited his estate by Satan's temptations. Who can but admire the fearful fall of Solomon, wanting neither wisdom nor wealth, nor any means else (as one would have thought) that God or the world could afford him? yet see whither he was falling, even to the gates and gulf of hell; from whence he had never returned, had not the hand and powerful arm of God retired and reclaimed him, by an extraordinary conversion and repentance. But come we from Men to Angels, when GOD had once left them to themselves (though their condition with other Creatures was incomparable) could not yet keep their standing and estate; 2 Pet. 2. Jude verse 6. but fell from Heaven to Hell, and so of heavenly Angels became infernal Devils. But to come to the trial of afflictions (which is more proper to this place) how soon are the best men crushed and broken with the burden thereof? and who is able to bear off the blows of God's displeasure? job was valiant in his sufferings, job 14.44. and very patient for a time. Yet mark how wonderfully he is distempered in his passions, and taketh on? job 3. to the end. Cursing the day and night of his conception and birth, with the Midwife and Messengers, yea, all the Instruments, helps, and means of his coming into the world. Why died I not in the birth? Why perished I not when I came out of the womb? Why did the knees prevent me? And why did I suck the breasts? Why was I not hid as an untimely birth? either as infants that have not seen the light? For my sighing cometh before I eat, and my roar are powered out like water. The arrows of the Almighty are in me, job 6.4.11.12. the venom whereof doth drink up my spirit, job 7.12. and the terrors of god fight against me. What power have I that I should endure? Is my strength the strength of stones? or is my flesh of brass? Am I a sea, or a Whale-fish, that thou keepest me in ward? job 10.9. Remember (I pray thee) that thou hast made me as the clay; and wilt thou bring me to dust again? Who can express David's distractions and fearful convulsions (as it were) both in body and soul, able to have divided both of them from God, had not his grace prevented him, and his powerful spirit preserved him? Every where (in the Psalms) we may see the anatomy of his and the best man's frailty, in their afflictions. reason 1 Thus God doth manifest his own strength by our weakness, God manifesteth his strength, by our weakness. and his unchangeable condition, by our variable disposition, who (the best of us) are notable of ourselves to stand upright in the day of our trials, without his helping hand, power, and special providence underprop us. reason 2 This is God's privilege and sovereignty, who only hath this name and nature (I am, By this he showeth his privileged power, and unchangeable nature. ) to show his being of himself, and unchangeable essence, and to let us know, that all his Creatures have not only their being, but their standing and upholding by him that only is, and so constantly abideth, Exod. 3.14. Acts 17.25.28. Psal. 102 27. without fainting or failing evermore. Again, by this means God doth beat down our pride, reason 3 that so blindeth us in our own conceits, to think so highly of our strength and estate. He humbleth us by our infirmities, that we may only rely upon his strength and might. God therefore will prove us by afflictions, that we may know ourselves, our faith, our strength, and chiefest of our manhood; that so finding out our weakness, we may only and wholly rely upon his strength and might. reason 4 Which lesson may teach us the excellent use and profit of afflictions, sent unto us as instructions, to learn us to know ourselves in our best strength and state, to beat down our pride, and to teach us true humility, to trust only in the Lord, and to distrust ourselves, and all other means whatsoever they be without him. Also it maketh much for our consolation in our greatest use 2 distress, when all outward means and helps shall fail and forsake us; that yet we raise and rouse up ourselves (through the affiance we have in GOD, and the strength of his might) knowing the supply of his grace to be sufficient for us at all assays; who still manifesteth himself to be the strongest in our greatest weakness: 2 Cor. 12.9. and that when there is no other hand or help to relieve us, yet he himself with his own right arm is able to save us, and to provide such means as shall be sufficient to comfort us in our greatest assaults. Thus much of David's confession. Now followeth his resolution. The second part of the text. I will never forget thy precepts; since they kept me from perishing in my afflictions, and ministered such joy and comfort unto me, not only refreshed but revived and quickened me (being as good at dead in my own apprehension): For this cause I resolve never to forget so comfortable and powerful means of my recovery. From whence we may learn. That it is the duty of every Christian, still to remember doctrine 5 the means of their comfort and deliverance from their former troubles and afflictions, We must remember the ancient means of comfort & deliverance, if we will be eased in our present miseries. & so to manifest their love and care for the use and respect of God's ordinances, not only for the time past, but also for the days to come. As he that hath been cured of an old disease. and healed of a wound, will hardly forget the receipt and plastour. David having formerly found that the comfort of God's word had kept him from perishing, had quickened and revived him (being as good as dead in his own judgement and sense) resolveth never again to forget God's precepts: So he telleth us how he was disquieted, and found no rest, how his very bones consumed, how he roared all the day, until he confessed his sin (which was the cause thereof.) Then I acknowledged my sin, neither hid I my iniquity: Psal. 32 3.4.5. for I thought, I will confess against myself my wickedness, unto the Lord, and thou forgavest the punishment of my sin. Therefore shall every one that is godly (in like case) make his prayer unto thee, in a time when thou mayest be found, (for then is God nearest unto his children when their troubles are the greatest;) surely in the floods of great waters they shall not come near him. So, going into the field against Goliath, 1 Sam. 17.37. he remembreth how God delivered him from the Lion and the Bear, and so still resolveth to hope for help and deliverance at gods hand, and he prayeth to God to have mercy upon him, and to hearken unto his prayer, who heretofore had heard him in his distress, Psal 4.1. and set him at liberty. reason 1 Now, the reason why we must remember the means of our deliverance, We are still subject to the like trials and afflictions, and therefore must remember the ancient remedies. together with our form: distressed estate is, because we are subject again to fall therein and may still have need of the old receipt: as those that fall again into the same disease, as they have their relapses, so they must have the same remedies. He that is well may and will be sick again; he that is healed may be wounded again, or at least have his sore to rankle and break out again therefore the provident patients record their receipts, and resolve to use them as occasion serveth. reason 2 Secondly, no new prescription can prove so safe and sure as those that are experienced, There are no receipts more safe than those that have been proved. such for the most part are void of danger, and infallible. And as he is worthily accounted the best Physician, that recovereth most patients, and he the skilfullest Surgeon that healeth most dangerous wounds: So that physic, that potion, that plaster (by which sick and sore men have been cured, healed, and restored) is most worthy to be registered and recorded: Such receipts (I say) are most precious, that have been proved, and will not likely fail. reason 3 Thirdly, that we should remember these comfortable means and remedies to ease us in our trials, That we should remember them, they are written and registered to our hands. and to keep us from despair, they are written & registered to our hands in God's book; as also to confirm our knowledge, practice, and obedience in and for the holy use thereof, they are commended unto us by God's word, they are urged and applied for that purpose in the holy ministry thereof. So is the patience of holy job, by Saint james, james 5.11. You have heard (saith he) of his patience, and what end the Lord made: And whatsoever things are written aforetime, Rom. 15.4. are written for our learning, that we through patience and comfort of the Scriptures, might have hope. And as the same infirmities, sickness, and maladies both of body and soul, do still remain to mortal men: So the same wholesome receipts, means and medicines, with the same physicians hand and manner of recovery, are still commended in God's word, to all the faithful for their use. Which serveth for the instruction of every Christian, to use 1 be a studious observer of God's word, and diligently to search out the most comfortable and commodious use of the Scriptures; both for their knowledge and obedience; to cast the eyes of their mind and understanding upon the best examples of God's Saints and Children, that there are propounded for their virtues and infirmities, both to help and heal them in the like condition: So when we fret and chase (as David did) at the prosperity of the wicked; Psal. 37. & 73.3 we must learn with him to see our folly, and go to God's Sanctuary and observe the end of such like sinners; and so be comforted and confirmed from falling away from God, or following their wicked course. To cure our own stubbornness and rebellions, we must not (with the unbelieving Israelites) harden our hearts, or tempt the Lord in our troubles: Heb. 3.8.9.10. Exod. 7. & 8.9.10. neither lift up ourselves with Pharaoh) in such variety of judgements to have our hearts harder and harder, and so to strive against our Maker; which is the high way to increase his plagues, Leuit. 26. jer. 2.35. Amos 4. Hos. 5.15. Heb. 3.13. and bring us to destruction, but rather be humbled, and tremble at his word, with melting hearts, and not still to exasperate the Lord, and sharpen his face against us, but rather (while it is called to day) to hear his voice, and be reclaimed. This also reproveth all such as are so mightily distracted use 2 and distempered in their troubles and afflictions, that grow so violent & outrageous in word and deed, and fall to be desperate, they say they are weary of their lives, they cannot tell what to do, they would pardon them that would rid them out of the way; most truly discerning Satan's censure, job 1.9.11. (which to holy job and God's children is nothing but a slander) they cease from blessing God, and fall to blaspheme him to his face. Therefore God's children must be wary from yielding to such infirmities, to which they are also subject, and pray for true patience, whereby they may possess their souls, Luke 21.19. and for a true and a lively faith, whereby they shall be able to overcome the devil, the world, and the flesh, 1 Pet. 5.9. james 4.7. 1 john 5.4. and get the conquest over themselves, and such unruly affections. If they search the Scriptures, they shall see a cloud of Witnesses; who by the shield of faith, and sword of the spirit▪ have fought the fight, and got the conquest in their greatest fears and doubts. Thus God hath comforted us (saith Paul of himself, 2 Cor. 1.4. and the faithful) that we may be able to comfort them which are in any afflictions, by the comfort wherewith we ourselves are comforted of God. Let us remember the time passed (with David) and think upon all his wondrous works. We must not be careless, and cast away the medicine when once wear healed, Psal. 76.5.7. for the time of our old disease, and sores, may come again; but still write in our note-Bookes such sovereign receipts, and approved remedies, to remember afresh when our infirmities newly assail us: At such a time I prayed and was delivered from the pricks of the flesh from such and such buffet of Satan did the Lord defend me; 2 Cor. 12.7. therefore will I pray again being newly assaulted: Such a day and year I humbled my soul by fasting and prayer, and was saved from such a judgement. At another time (in my melancholy mood, and the strong temptations and delusions of Satan) I conferred with godly men, and diligently resorted to holy assemblies, and this relieved and restored me: I will never therefore forget this comfortable means, but will for ever remember them; yea, daily practise them upon every good occasion, and just respect. Thus good things must be pondered with blessed Marie, Luke 2.51. and not only conceived, but readily brought forth against the time of need. Such treasure of heavenly store must heedfully be locked up in the treasury of our souls. I have hid thy promise within my heart, that I might not sin against thee. Psal. 119.11. Pro. 2.11. & 4.21. So wisdom counseleth to hide his commandments within us, and to keep them in the midst of our heart: And the Apostle exhorteth us not to let them slip out of our minds; or not to have our souls as crazed vessels, receiving much, and holding nothing. Heb. 2.1. Where the Prophet seemeth to distinguish between law and law, precept and precept, word and word; saying, Text. Except thy law, thy precepts, and so in the rest of the Psalm, thy word, thy judgements, thy statutes, thy ceremonies, thy commandments, etc. q. d. They, and they only do this, and that, and every thing: They and none other have this virtue and operation of comforting, converting and saving. This may teach us that God's word alone, and no other, doctrine 6 joyeth the heart in affliction, God's word alone doth quicken and comfort the distressed soul. rejoiceth the soul in temptation, and quickeneth and reviveth us in the greatest extremities and distresses. Moses, speaking but of the law and commandments delivered from God, enforceth obedience to the same, Deut. 11.26.27 28. Deut. 32.47. Phil. 2.16. in telling them that it is the word of Life; that it setteth before them life and death; life to the obeyers, death to the breakers. And Paul calleth the Gospel The word of life, which indeed quickeneth us by faith, in believing the promises, when the law (for want of obedience) slayeth us; Rom. 4.13. & 10.5.6. Rom. 7.9.10. 2 Cor. 3.6. Psal. 1.9. Heb. 4. therefore he preferreth the righteousness of faith, before the righteousness of the law, which is a kill letter to unregenerate men; when the Gospel (to all believers) becomes a quickening spirit. This is the word that is able to convert our souls, which is mighty in operation, & sharper than any sword. The weapons of our warfare (which we fetch from hence) able through God to cast down strong holds, & every high thing that is exalted against the knowledge of God, 2 Cor. 10. and to bring into captivity every thought to the obedience of Christ. The powerful preaching whereof is The power of God to salvation to all that believe. Rom. 1.16. 1 Cor. 1.18. This forceth the very infidel (through the working of God's spirit in the heart) being rebuked in holy assemblies, to fall down on his face and worship God, 1 Cor. 14, 24.25 and plainly to acknowledge that God is in his messengers. This powerful word of Christ raised Lazarus from the grave of corruption, john 11.43.44 and is able to revive us being dead in our sins; and to raise us from the death of sin, to the life of righteousness. The reasons why God's word (in the holy ministery thereof) is of such efficacy to quicken us, are the same with doctrine the second. It is the Instrument by which he worketh & effecteth his purpose and decree. Besides, God's word is the special instrument by which he worketh and effecteth his purpose and decree. By his word he created all things, and by his word they are upholden and preserved: By, and according to his word, he saveth and condemneth, disposeth and ordereth all persons and actions, Heb. 1.2.3. john 12.48. yea, all creatures, with their motions, referring them to their ends appointed, and making them all to serve his glory. God and his word are in a league unseparable▪ he never crosseth it, being his good will and pleasure. He that heareth it and the messengers thereof, Math. 10.14. Luke 10.16. heareth him, and he that despiseth it, and them, despiseth him; where it is not received, he accounteth himself rejected. Which serveth, first to teach us to honour God in this use 1 his high and incomparable ordinance, to yield obedience to his will revealed in his word, if we will not be accounted as rebellious against him. Rom. 10.14. If we will not effectually hear in the holy ministry thereof, we cannot believe; if we believe not, we cannot be saved. If we contemn and despise it, Acts 5.39. john 12.44. it shall be our judge at the latter day. He that resisteth it, striveth with his Maker. Without the comfort of God's word, we must needs perish in our afflictions; if God's precepts quicken us not, we are but dead and damned. use 2 This word considered in the properties, power, and wonderful effects thereof, showeth us also the difference between it and the laws of mortal men, their doctrines and traditions, their commandments and inventions. This word alone is the rule of faith, and the resolver of the conscience: All other human devices are but as straw and slubble, yea, dross itself to the purest gold. 1 Cor. 3.12. Psal. 12. This hath been tried to the utmost in the furnace, and is still more glorious. The turning of men's devices are but as clay. Esay 29.16. Esay 8.19.20. Should not a people inquire at their God? To the law, and the testimony (for shame) if they speak not according to his word, it is because there is no light in them. jer. 8.8.9. And jeremy reproacheth those that say they are wise, Ye have cast away the word of the Lord, and what wisdom is in you? Therefore the Prophet that hath a dream, let him tell a dream, and he that hath my word, let him speak my word faithfully. What is the chaff to the Wheat? jer. 23.28.29. Is not my word even like a fire (saith the Lord) and like a hammer that breaketh stones, etc. See more in the uses of the first doctrine. The end of the first Sermon. The second SERMON. LAMENT. 3.55.56.57. Text. I called upon thy name, O Lord, out of the low dungeon, thou hast heard my voice: stop not thy ear from my sight, and from my cry. Thou drewest near in the day that I called upon thee: Thou saidst, fear not; O Lord, thou hast maintained the cause of my soul, and hast redeemed my life. THe Prophet's meaning is, that he prayed heartily to God (the ruler of the whole world) from the place & condition of greatest extremity, when no means of deliverance appeared, resting still in the experience of God's love, who heretofore had heard his petitions, and now (hopeth) will not refuse them, (being earnest and hearty.) And though he seem to be far off, Sense. will yet take notice of them in the manifestation of his love (in the means,) according to his gracious promise, still encouraging his servants in their greatest dangers: Neither doubteth he but God will defend both his life, and good cause, that procured the danger; and will send deliverance from the lands of all those that would destroy him and his Church. The words contain, first, a description of the Prophet's misery in times past: Secondly, Division. the means he used for his deliverance: Thirdly, the fruits and effects thereof. His misery is enlarged: 1. In regard of the place being a low dungeon: 2. In regard of his condition, he sighed and sorrowed, he was full of fear, and in danger of his life. The means which he used was Prayer: which is commended; 1. For the faithfulness: 2. For the fervency thereof: For the faithfulness, he called upon God alone, and grounded his prayer only upon his name and power: For the fervency of his prayer, he saith, he called, cried, sighed and sorrowed: 3. The fruits and effects of his prayer are noted, by these circumstances: 1. God heard him: 2. He drew near, manifesting his care and providence towards him in the means: 3. He freed him from fear, maintained his cause, and redeemed his life from the danger of death. The sum is, Sum. that as God heretofore had heard and delivered him in, and from such great dangers and distress, so he would still hear, help and deliver him, and his afflicted Church, in saving him, and redeeming him, and it, from their so great present dangers and afflictions. Being in the low dungeon destitute of all worldly help, he called upon the name of the Lord: Teaching us. Text. That true faithful prayer and invocation of God's name, doctrine 1 is a most sovereign means & remedy for comfort and deliverance, in and from our greatest distresses; Prayer is the most sovereign means of help in our greatest dangers. when all other helps do fail us, this will serve our turn; and is the only refuge of all God's children. I looked upon my right hand, but there was none that would know me; Psal. 142.45. all refuge failed we, than cried I to the Lord, and said, thou art my hope. When the snares of death compassed me, and the griefs of the grave caught me, when I found trouble and sorrow, Psal. 116.3.4. & 107. & 22.11. than I called upon the name of the Lord, saying, I beseech thee O Lord deliver my soul. reason 1 The reason hereof is, It is god's commandment & ordinance to relieve us. that God hath commanded and ordained it so to be. Call upon me in the time of thy trouble, so will I deliver thee, and thou shalt glorify me. Come to me (saith Christ) all that travail and are laden, and I will ease you. Psal. 50.15. He shall call upon me, Mat. 11.28. Psal. 91.15. and I will hear him: I will be with him in trouble, I will deliver him, and glorify him. reason 2 Secondly God is the judge, revenger, and defender of all his that suffer wrong; God is the revenger and defender of his, who being called upon will hear & help. he heareth all causes and controversies, defendeth the cause of the widow and fatherless; he sitteth in the throne and judgeth right, O Lord God the avenger, exalt thyself clearly, exalt thyself thou judge of the world: How long shall the wicked triumph? and so he concludeth that God is his refuge and rock of his hope. Ps. 94.1.2.3 22 & 9.4.9.13.18. Psal. 10.1.12.14.17.18. The use hereof is, to make us fervent and forward in prayer. Is any man afflicted; let him pray; for the prayer of a use 1 righteous man prevaileth much (if it be fervent:) heaven and the ear of God is open to him. Acts 12.5. james 5.13.17. Exod. 17.11. When Moses held up his hand Israel prevailed; That the Israelites might see that his hand had a greater stroke in the fight, then all theirs, Hosea 12.3. Rom. 15.30. Psal. 106.23. the success must rise and fall with it. Therefore we must wrestle, with jacob, who by his strength had power with God; and strive with Paul, and stand in the gap with Moses. Secondly, it condemneth all such as contemn this ordinance, use 2 and do not prefer this means before all other: without which (indeed) all other actions and instruments are unholy and unprofitable; 1 Tim. 4 5. as Chariots, Horsemen, Money, Bread, Physic: which most excellent ordinance of God is yet least and last thought upon by many: For if men or devils can stead them, they will not be beholden unto God; when it is too late then will they send for the Priest (as their Proverb is;) yet so will infidels do, Yea, Pharaoh himself, with Ahab and the greatest Atheists. use 3 Thirdly, it maketh for the consolation of God's children, that their case cannot be desperate, or themselves destitute of help. If they can but call and cry unto God; if they can but sigh and groan; though they can but chatter like a Swallow with Ezekiah, Esay 38.14. Psal. 55.2. 1 Sam 1.13.15. make a noise in their prayers with David, and but even move their lips with Hannah, it is sufficient if thy soul be powered out with hers; for God knoweth the meaning of the spirit, which likewise helpeth our infirmities. Rom. 8.26.27. So that when God's children are in any danger, faith doth accompany them, and moveth them to prayer, and in praying they are still more fervent: they can never be brought so low, but they can cast their eyes to Heaven. When they have none other to deliver them, they can deliver themselves by faithful prayer: So jonah was heard out of the Whale's belly, jonah 2.2. Dan. 5.22. Exod. 14 15. Psal. 130.1. Daniel out of the lions den, Moses at the red Sea, David out of the deep, all these wonderfully perplexed, and overwhelmed (with outward sorrows) yet heard and delivered by faithful prayer. He only called upon God's name in the dungeon. Text. True and faithful prayer must be made and directed doctrine 2 to God alone; Thou that hearest the prayer, God alone must be prayed unto. Psal. to thee shall all flesh come. Whosoever calleth upon the name of the Lord shall be saved. For this is God's commandment, 62.2. joel 1.38. Rom. 10.13. with his promise annexed, that we call upon him in our troubles, and he will help us. Ask, and you shall have, (saith Christ,) seek, and you shall find, knock, and it shall it be opened unto you. reason 1 It is a part of God's worship and service: Psal. 50.15. & 91.15. Math. 7.7. Thou shalt worship the Lord thy God, and him only shalt thou serve. In the days of Enosh son of Seth, Prayer is a part of God's worship, proper unto him. men began to call on the name of the Lord; that is, they began to be religious, and professed the same, by calling on God's name. Therefore God upbraideth jacob for not calling upon him; and saith, Israel had wearied him in not performing this service, and going reason 2 to other. Mat. 4.10. Gen. 4.26. Esay 43.22. Again to call upon creatures, is without any warrant; and whatsoever is not of faith, is sin; and it crosseth the reason 3 practice of all God's Saints: To pray to any Creature is without warrant. doubtless thou art our father though Abraham be ignorant of us, and Israel know us not, yet thou O Lord art our father and our redeemer, thy name is for ever. Rom. 14.23. Esay 63.16. Which doctrine serveth to direct us to God alone in our prayer and supplications; being according to his word use 1 and will, a worship which is proper unto him; and which he requireth at our hands, a most safe warrantable course, still practised in God's church, agreeable to the form of Christ's prayer, Mat. 6.9. john 16.23. 1 john 5.14. (a most perfect pattern for us to follow,) and Christ himself doth assure us, that whatsoever we ask the father in his name, he will give it us: if as S. john saith, we ask it according to his will. use 2 It likewise confuteth all pagans and papists, which cry to their Baal from morning to evening, 1 Kings 18.26. roaring like beasts; that pray to angels and Saints and other creatures; that offer so many sacrifices of prayer and praise to the Queen of heaven, jer. 44. devising (I know not how many) Litanies and Dirges to He-Saints, and Shee-Saints, with the multitude whereof they have stuffed their Calendars, till their be no room; and to fill up their account have canonized and invested a number of Traitors to God and their governors, in time past; who more justly may be placed in hell, then have the meanest room in heaven: yet these be their goodly intercessors, that must have their prayers. Text. I called upon thy name: As one acquainted with God's power, he dependeth alone upon his providence and protection. Observe again from hence: doctrine 3 That true and effectual prayer, is and must be grounded upon the assured knowledge of god's name and power: Faithful prayer is always accompanied with effectual knowledge of God's name and power. Therefore he that will come to God (saith the Apostle) must believe that God is, and that he is a rewarder of them that seek him. They that know thy name (having experience of thy grace and might) will put their trust in thee: for thou Lord hast not failed them that seek thee. The name of the Lord is a strong tower, Heb. 11.6. Psal. 9.10. Prou. 18.18. the righteous run unto it, and are exalted: being beaten from their standings (as poor soldiers in the field) yet the name of the Lord is their sure defence and only refuge. David assuring himself of God's protection, and resting upon his name and power, secureth himself against all assaults, as one that is in the strongest castle and surest hold; be dare come forth into the field and challenge all his foes: Psal. 18 2. when once he hath got the Lord to be his shield and buckler, Gen. 15.1. than Abraham need not to fear wheresoever he goeth. Now as calling upon God's name, Reason. is a most special means to deliver us from our greatest dangers; No man can call upon God that believeth not, and none can believe that knoweth not God in the ministry of his word. so How (I pray you) shall they call upon him, in whom they have not believed? and how shall they believe on him, of whom they have not heard? Such ask and have not, because they ask amiss. All Gods promises are entailed to those alone that do believe; such are within his covenant, which he hath indented, and sealed, yea delivered with his hand, for the undoubted assurance of their deliverance: Such may but ask and have, if they do but knock, Rom. 16.14. james 4.3. the door shall be opened. Be it unto thee (saith Christ) according to thy faith. Math. 7.7. Math. 9.29. Math. 15.28. O woman great is thy faith. If God's children have faith in their hearts, it beareth down all before it, and breaketh through▪ all manner of lets and hindrances in the world; it overcomes the world, and vanquisheth the devil, and he that truly hath it, may challenge the force of all the creatures, if they should lay siege against him: 1 john 5.4. For there is nothing impossible unto faith, which only is grounded upon God and his word: Math. 17.20. So that we must know our faith in God, by our knowledge of God. If we have no word, we have no warrant, our faith is but infamy. This made Paul to suffer with cheerfulness for the gospel, 2 Tim. 1.22. and was not ashamed: for I know whom I have believed, and I am persuaded he is able to keep that which I have committed to him against that day: so saith Peter, 1 Pet. 4.19. let them that suffer according to the will of God, commit their souls to him in well doing, as to a faithful creator. So sure and well known is God to the faithful, that they put both bodies and souls, life and goods (with all things else) to his disposing. For faith is the ground of things hoped for, and an assured evidence of things that are not seen: Heb. 11.1. it maketh things absent, as though they were present, and maketh things promised, so certain as if they were performed. The consideration whereof must make us very industrious use 1 in prayer and painfulness, for the obtaining of true faith, and attaining to the sound knowledge of God, which in a Christian are always inseparable; and so to use the means whereby they may be come by, and increased, which are the Word, and the Sacraments; experience of gods love, examples of good men, and their conference, delighting in God's Sabbaths, and holy assemblies, etc. use 2 Secondly, it confuteth all ignorant, senseless and careless Christians, that are ready to content themselves with any formal faithless prayer, which indeed is but lip-labour, and full of distrustfulness, whereby they provoke the Lord against them, rather than obtain any blessing, making him a weary of their service, and to hide his face. The very prayers and sacrifice of such ungodly, ignorant and faithless persons, are abomination to the Lord, and his very soul abhorreth them. use 3 Lastly, it maketh for the consolation of all such, that with faith and knowledge call upon his name, as relying thereon; even such as have the testimony of a good conscience, howsoever they shall be censured (as Hannah was of Ely, 1 Sam. 1.13.15. ) yet pouring out their souls, and calling upon God's name, (in the confidence of his power) they shall be relieved, though their faith be weak (yet if true) and assuredly grounded upon God's name and power, they shall be heard, even out of the dungeon of extremities. Text. Out of the dungeon he called upon God's name:] Which also may teach us: doctrine 4 That there is no outward condition of life so miserable, or affliction so grievous, God's children are subject to the greatest dangers in this life. which the dearest Children of God are not subject unto in this world. jeremy was in the miry dungeon, where he stuck fast, and his life was shut up, casting a stone upon him. Daniel in the lions den: The three Children in the fiery furnace: jer. 38.6. Lam●nt. 3.53. D●●. 6.16.17. & ● 21. Exod. 1.11.12. Acts 12 6 & 16 23. & 5.41. Heb. 11. Israel a bondslave in Egypt: So was joseph imprisoned, slandered and disgraced: Paul, Peter, and the faithful, stocked, fettered, imprisoned, and many other murdered and massacred, as we may see a whole Catalogue of them mustered by the Apostle, all of them so excellent that the world was not worthy of their company. join to these Abraham for his uncertain dwelling: David for his manifold enemies: job for inward and outward miseries of all sorts. All these with the rest, whose pilgrimage is ended, and many that now live and still remain to the world's end, must go the same high way to Heaven, drink of the same whip and bitter cup. All kind of crosses and calamities attend upon them in the world, until they be at rest with God in Heaven. The reason hereof is, that since the same corruption of reason 1 nature, and guilt of sin, God's children have the same corruption of nature, and community of sin. spreadeth over all alike without exception, needs it must follow that all be justly enwrapped in the outward punishment and mulct thereof; since all kind of miseries follow sin, with death itself, as the shadow doth the body. Sin is the work, and these are the wages. And God in justice must needs show his anger against sin in this life, even upon his own servants. Here they must be judged that hereafter they be not damned with the world. 1 Cor. 11.32. Secondly, God useth them as scourges, purges, and reason 2 wholesome medicines to heal, recover, They are medicinable and wholesome to heal their sinful nature. and reform our sinful, sick, and disordered nature. Here we must be weaned with the wormwood of calamities, from the breasts of the world, (which we always would be lugging) that so we may be brought in love with heaven and heavenly things. The use is first for our instruction, to make us wise in the use 1 use and end of the manifold miseries that betid Gods dearest children, to moderate our affections, and to suspend our judgements for ourselves and brethren, when we or they are so strangely and diversly handled: Psal. 93 12. & 74. Blessed is the man whom thou chastenest (O Lord) and teachest him in thy law; these trials must hasten us to God's Sanctuary, to stay our violent passions, and bring us our resolutions in such doubtful cases. Secondly, it reproveth all such as judge according use 2 to the outward estate of any of GOD'S servants, what favour and credit they are in with the Lord. Since an outward condition is here to all men alike; Eccles. 9.2. All things come alike to all, and the same condition is to the just and to the wicked; to the good, and to the pure, and to the polluted; as is the good, so is the sinner; he that sweareth, as he that feareth an oath. For although it be most certain, that God hath a special care for the salvation of the faithful; yet such is the course of things falling out unto men in this life, that it cannot be judged, by the outward show and appearance whom God loveth, or whom he hateth: Such a certain, infinite and endless confusion, is cast before the eye of man; and therefore God's children must not promise themselves any immunity from troubles, or worldly success, but rather to look always for the contrary, and labour still to subdue their inordinate passions, in thinking their case to be singular, censuring God to be too rigorous, and so calling his justice into question, which is near unto blasphemy. Text. Stop not thy ear from my sigh, and from my cry:] As if he should say, we pray, and thou hearest not; nay, thou art angry with our prayers, and stoppest thy ears (speaking after the manner of men) and showing by effects, that it was as good for sinners not at all to pray to God, as to pray in vain. doctrine 5 Let us note from hence; The fruit and effect of sin, it stops the passage of our prayers, Sin stops the passage of our prayers, and keepeth God's blessings from us and keeps God's blessings from us; it maketh GOD (as it were) deaf, and dumb, and blind, that he will neither hear, help, nor respect us. The Lord's hand is not shortened, that he cannot save, neither is his ear heavy that it cannot hear: but your iniquities have separated between you and your God, Esay 59.1.2. and your sins have hid his face from you, that he will not hear. Sin makes God as a stranger that he will not tarry among his own people: jer. 14.8.9. and though he be most strong, yet it so astonieth him, that he cannot help reason 1 them. God's hatred of sin. Such is his hatred to sin, that he will not hear, nor help, he disclaimeth their service, Esay 1.12.13.14.15. & 66.5. and cannot abide their prayers. Their persons are odious, and how shall their actions be acceptable? His Will, and Word is against them; remaining sinful, he will not own them for his, john 9 but excludes and excommunicates them from his presence, and Church. Prou. 1.28. GOD heareth not sinners: Such as be wicked cannot stand in his sight. Psal. 1.5. & 5.5 Will you steal, murder, and commit adultery, and swear falsely, and come and stand before me in this house, whereupon my name is called? jer. 7.9.10.11. Is this house become a den of thieves? This must make us careful to hold up pure hands, when we pray unto God, Use. 1 Tim. 2.8. Acts 15.9. praying him first to purify our hearts by faith, which may manifest itself by unfeigned repentance: That so when we draw near unto God in our service and worship, james 4.8.9. and would have him draw near to us in the acceptance thereof, we may both cleanse our hands, and purge our own hearts from all kind of sin and hypocrisy. Wash you, make you clean, Esay 1.16.17.18 cease to do evil, learn to do well: Come now, let us reason together. If iniquity be in thy hand, put it far away; job 11.13.14.15.18. and let no wickedness dwell in thy Tabernacle: Then truly shalt thou lift up thy face without spot, thou shalt be stable, and shalt not fear, and thou shalt be bold, because there is hope. Being in the dungeon, He not only called, but sighed, Text. and cried unto God. Afflictions not only stir up men to prayer, but make doctrine 6 them also more servant and effectual. Afflictions set an edge on our prayers. jeremy perplexed in the dungeon, called sighed, and cried unto God. Hearken, O Lord, unto me (saith David,) and answer: I mourn in my prayer, and make a noise. Psal. 55.2. It maketh men to cry as a woman in travel. Demand now, and behold, jer. 30.6. if Man travel with child? Wherefore do I behold every man with his hands on his loins, as a Woman in her travel? Esay 13.8. Exod. 9.27.28. 1 King. 21.27.29 and all faces are turned into paleness? It forceth very infidels to humble themselves as Pharaoh, Ahab, etc. See the variety of God's punishments before he can make his people yield; Leuit. 26.41. yet in the end their uncircumcised hearts shall be humbled; and they shall pray for their sin. reason 1 Afflictions and troubles, do break and tame the stoutness and pride of man's heart; Afflictions subdue the pride of man's heart and sturdy affections. and nature, maketh them to melt and relent; who may know (by woeful experience) that God will not cease from punishing, till they leave their sinning. God still addeth seven plagues to seven (increasing the number and the greatness) till his children be turned unto him, Leuit. 26.18.21.24.28. etc. and be thoroughly humbled: Amos 4.6.7.8.9.10. Hosea 5.15. So in Amos, he sends his judgements successively, because they returned not unto him: So he saith, he will return to his place, and not be found, until they seek him, and amend: and God affirmeth, that he will enter into judgement with jerusalem, jerem. 2. because she saith, I have not sinned. reason 2 Secondly, being blinded in our affections, they make us to see and know ourselves; Afflictions make us know ourselves and state. before I was troubled I went wrong. In my prosperity I said, I shall never be moved▪ Ephraim in presperitie was as an untamed and wanton Calf, not wont to the yoke; Psal 119. & 30.6. but by chastisements afterwards repenting and being converted and instructed, I smote myself (saith Ephraim) upon my thigh, jer. 31.18.19. I was ashamed and confounded, because I did bear the reproach of my youth. reason 3 Thirdly, by afflictions, we may see the anger and vengeance of God against sin, Afflictions show us Gods wrath. flaming as an unquenchable fire, and burning to the bottom of hell; and in them we prove our own weakness not able to undergo, or endure them. Deut. 32. Psal. 39.10. Take away thy plague from me: for I am consumed by the stroke of thy hand. Therefore David prayeth God, not to rebuke him in his anger, Psal. 6.1. nor to chastise him in his wrath. use 1 The use whereof is, that we hear the rod, and who hath appointed it: Micah 6.9. That we take notice of God's judgements, in acknowledging the author, and the end thereof; Amos 4.12. that we humble ourselves and meet our God, that we pray for patience and strength to undergo trials, and seeing our weakness, to run to God for aid. Again it maketh much for our comfort, that afflictions use 2 are so good and profitable, as the effects thereof declare. When they are sanctified unto us, they heal our sinful nature, as a good salve that is laid to the sore; they recover the sickness of our souls, as good physic cures the disease: Thus they prove as wholesome medicines, and fatherly chastisements, to amend and reform Gods elect. They are means to make us to know ourselves, and the corruption of our nature, that needeth such violent remedies. We are ready with Adam to hide our sins. job. 31.33. As malefactors (on a rack;) and unhappy Scholars in a School, are forced to acknowledge their faults; so God by affliction wresteth out a confession of sin, and resolution of amendment in his Children. Thus God doth scour and cleanse away the dross and drowsiness of our nature, and so rouseth and raiseth up our dead hearts to earnest and faithful prayers, that it turns them to cry, Rom. 8.26. sigh, and groan, that cannot be expressed. Calling upon God's name, he heard his voice. doctrine 7 Gods children never pray in vain, God's children never pray in vain. but are heard and helped of God in their greatest afflictions. I called upon thy name (O Lord) out of the low dungeon, thou hast heard my voice, I called unto the Lord in my trouble, and he heard me. See the proofs and reasons hereof, with the uses, in doctrine the first, etc. Thou hast heard my voice:] That is, heretofore thou doctrine 8 hast regarded me when I prayed; therefore hear me still. The experience of God's love in our former deliverances out of dangers, The experience of God's love, ought still to encourage us to pray for deliverance out of danger. ought still to encourage us to resort unto him, when the like or greater troubles shall assail us. Thou hast set me at liberty when I was in distress: have mercy upon me, and hearken unto my prayer. That God had delivered David from the Lion and the Bear, Psal. 4 4. 1 Sam. 17.37. was the special motive and encouragement unto him to encounter with Goliath, and his best assurance to conquer and overcome him. So the church cheereth herself in her great ruins and afflictions, hoping to be redeemed again from the captivity of Babylon. Esay 51.9.10.11. O arm of the Lord, rise up as in old time, in the generations of the world; Art not thou the same that hast cut Rahab, and wounded the Dragon? Art not thou the same which hast dried the Sea, even the waters of the great deep, making the depth of the Sea a way for the redeemed to pass over? Thus they speak of their deliverance from Egypt, Psal. 87.4. & 89.10. which is called Rahab; putting some part of the Land for the whole, and the people therein contained; meaning also by the Dragon that tyrant Pharaoh, dwelling in the midst of the floods, Ezek. 29.3. 1 Tim. 4.17. (as Ezekiell speaketh,) hiding himself in the River Nilus; and as Paul calleth Nero a Lion, so here is Pharaoh termed a Dragon, to express the quality of Tyrants: Thus, with the remembrance of that eminent deliverance out of Egypt, they comfort their hearts, and cherish their hopes, to be freed from the present captivity: for what shall hinder God from bringing them out of Babylon, more than it did the freeing of their forefathers from the slavery of Egypt? Reason. God is still the same, without change or alteration; his nature and condition is ever to be gracious, God is of an unchangeable nature, still of like power, and goodness. and ready to forgive: he is faithful and will not deceive his people; his power and will are never weakened; his truth and promise shall abide for ever. Hath he said, and shall not he do it? or hath he done it, james 1.17. Numb. 23.19. and cannot he do the same again? Fear it not, for GOD is constant and unchangeable in his nature. doctrine 7 Which doctrine serveth for the instruction of all God's children, in the variety and continuance of their trials and afflictions; being void of present comfort, they must remember the times past, and think of former deliverances, as the ancient Church of GOD hath used to do, who still called to mind what they had heard with their ears, what their Fathers had told them of GOD'S works in their days, Psal. 44.1.2.8. in the old time; how GOD had driven out the heathen, and planted them in; how he had destroyed the Nations, and caused them to grow, and so he concludeth, that they will praise God continually, and confess his name for ever. This also reproveth the perverseness of our nature, and use 2 weakness of faith, who many times in our infirmities and sense of our trials, do censure God amiss, either of forgetfulness, or want of power, Esay 59 1. that he cannot or will not hear and help us in our troubles, nor careth for our estate; Luke 12.7. who yet hath numbered our hairs and put our tears into his bottle. Psal 56.9. We should indeed rather censure ourselves for weakness of faith, and thank our own sins, which have made a separation, and caused God to hide his face. We have angered the Lord, and now there is a breach, and his wrath is gone out against us. Cant. 5.2.6 7. The Spouse was sluggish, and would not hear the voice of her bridegroom, knocking, and standing without, at the door, till his hair was full of dew, and his locks with the drops of the night; but afterward she opened, and her well-beloved was gone and passed: she sought him and could not presently find him, but is beaten and wounded of the watchmen, and hath many crosses; yet still we must remember God's former mercies, and our old deliverances and so recover our hope. I called upon thee, and thou drewest near, and saidst, Text. fear not. God is still ready and at hand to comfort his children doctrine 9 in their greatest dangers, and to rid them of their fears. God is still ready and at hand to comfort and relieve his children, in their greatest dangers. God is our hope, and strength, and help, in troubles ready to be found. For further proof and use of this, see doctrine 1. in the first Sermon. Now God easeth them of their fears by showing them his favour, in giving them the spirit of adoption, which removeth the cause of fear, Psal. 46.1. and maketh them as bold as Lions▪ because their sins are removed, Reason. and they reconciled to God through Christ, yea, Rom. 8.15.17. Prou. 28.1. made his children and heirs annexed with Christ. This spirit is the earnest of their safety and salvation. 2 Cor. 1.22. & 5.5. Ephes. 1.13.14. Rom. 8. The Lord is on their side, and who can be against them? All things now work together for the best, & therefore, what, or who can separate them from the love of Christ? surely such can never be moved, nor be afraid of ill tidings; their heart is fixed and believeth in the Lord, Psal. 112.6.7. & 34.4. they seek to the Lord, and he heareth them, and delivereth them out of all their fear. Use. Which must make us diligently to seek the Lord in our dangers. If we would be sound cured of our fears, let us go to him by our faithful prayers, and this will free our hearts from unnecessary doubts, and keep out despair, that we shall never be dismayed. In nothing be careful, (saith the Apostles) but in all things let your requests be made known unto God; and then the peace of God (which passeth all understanding) shall keep your hearts and minds in Christ jesus: For this peace quieteth the heart, and settleth the mind in the assurance of a happy issue, from all difficulties and dangers. Psal. 3.4.5.6. This course took David, who is not afraid to challenge ten thousand enemies that compass him round about; nay so secure he was in the confidence of God (whom he called upon) that he laid him down and slept, and rose again, without any more ado; because the Lord sustained him. Text. O Lord thou hast maintained the cause of my soul, and hast redeemed my life. Verse 5.8. doctrine 10 God will always uphold and maintain the righteous cause of his children; God will maintain the righteous cause of his children. whatsoever be their dangers and troubles, he will have a special care both of their persons and business they have in hand. He shall bring forth their righteousness as the light, and their judgements as the noon day: Psal. 37.6. Their righteous cause and holy conversation he will make to be so evident, as the Sun when it riseth, nay, as at noon when it is the highest, and shineth brightest. He will stand by them, and deliver them, and their cause, from unrighteous judgement: See the execution; how he sitteth in the assembly of Gods, Psal. 82.1.2. to see and examine both them and their proceedings. See further of this point, Doctr. 1, and the first Sermon, in the proofs. It is his place and office so to do; Reason. Shall not the judge of all the world do right? It is his place and office. It belongs to him to render unto every man according to his works: He must needs defend the truth, being the God of truth, yea, truth itself; Gen. 18.25. Psal. 146.7. Revel. 20.12. Acts 9.4. and his servants bear witness to the truth, and are ready to seal the same with their lives: And shall he not defend both it and them? Yes assuredly; for God hath promised protection of them both. The truth of which doctrine ought to encourage and use 1 confirm every christian man in the defence of god's truth, notwithstanding the great enemies and oppositions against the same. We must not deny it in any case, not in any sort forsake it: Buy it me may, but never sell it at any rate, Prou. 23.23. Colos. 27. for this is judas merchandise. We must labour to be rooted and established in the truth, which may be blamed, but never shamed, nor yet forsaken of God and good men. Likewise, it reproveth and condemneth all such as are use 2 wavering and unconstant in the defence thereof. Mat. 11.7. john Baptist was no shaken Reed. A faithful man is as the house built upon the rock, no storm or shower can shake it, Mat. 7.24.25. much less overthrow it. Great is the force of the truth, and of the faithful professors thereof, which still prevail and get a conquest over all things. The cause of my soul:] That is, Text. the cause wherefore his life was in danger. There is nothing more dangerous (many times in the world) then to defend and maintain the truth of God. Doctr. The defence of God's truth is many times most dangerous. This is the cause of jeremy's soul, which called his very life into question. The world hateth me (saith Christ) because I testify that the works are evil thereof. Every one that doth evil hateth the light. Many times it hazardeth liberty, life, joh. 7.7 & 3.20 and goods: Ye shall be hated of all men for my name's sake. It makes sometimes a separation between the nearest and dearest friends, Father and Son, Mother and Daughter. Luke 21. 16.17·18. & 12.52 53·S joh. 9.21.22.34 The poor blind man (once believing and defending the truth) is not only excommunicate of the Church, john 12.42. but cast off by his parents; they leave him and the cause; yea, every one that confess Christ openly are cast out: Paul became an enemy to the Galathians, Gal. 4.15. because he told them the truth. reason 1 The reason hereof is Satan's rage against it: it is the sword that slayeth him, Satan's rage against it. and the mighty weapons that cast down his strong holds; by it he is driven out of possession, 2 Cor. 10.4.5. and falleth from heaven like lightning; he can have no room in the Church nor place in the hearts of Gods chosen, Luke 10.18. for the preaching of the truth. reason 2 Another reason is, the corruption and malice of man's heart, The corruption and malice of man's heart. which opposeth against it, in maintaining things unlawful, which the word of truth condemneth. And here begin the wars, every one striveth for his lusts and to have his own will, james 4.1. job 4.12. which it reproveth. It is a sword, a sacrificing knife, a hammer, a fire, to kill, conquer, and consume whatsoever evil in is our nature, jer. 23.28.29. whether in reason, judgement, or practise. Use. The use, is to teach us to be prepared, and to pray to God, that we may be strengthened against all the dangers and persecutions which usually follow the sound profession of the gospel, the word of truth. We must resolve to sell all, Math. 13.45.46 not only for the buying, but keeping of this precious pearl, which will prove the richest merchandise. It is best to cast our accounts for the building of this glorious tower, Luke 14.28.31. and to muster our best forces for these spiritual wars; that we may be conquerors, and not overcomed: We are not in this spiritual fight, to wrestle against flesh and blood, but against principalities and powers, we had need therefore to be well harnessed with the whole armour of God, Text. that we may be able to stand to our doctrine 12 tackling, and standing fast overcome. God maintaineth both the cause and person of such as defend his truth. God not only maintained his cause, but redeemed his life. Lastly, from hence we may learn the safety and security of all God's servants, that do their best endeavour to maintain God's cause and truth. In their greatest perils, he keepeth them safe and sound; he maintaineth jeremy's cause, and redeemeth his life: for the proof and uses they are all one with doctrine 1. Thus having briefly unfolded the secret virtues of these two sovereign receipts (the Word and Prayer) to be most cordial and comfortable in our variety of afflictions and greatest trials: Conclusion. The one to instruct us in the lawful means that we are to use, and to moderate our violent passions, and unruly affections, that (howsoever) with patience we may possess our souls: and also, for as much as our knowledge proveth very weak (for the most part,) or not so sanctified that the increase thereof can always stead us in itself; the other prescription of prayer is necessarily to be adjoined, without the which the best ordinances of God, themselves will be unfruitful. And therefore for the right use of our knowledge (by the holy ministry of the word) and the strengthening of our faith and hope, whereby we may be enabled to persevere unto the end: we had more than need continually to practise ourselves in this holy duty: That so being armed by the word, and supported by faithful prayer, we may be always furnished in our christian warfare, to fight the good fight of faith, and so to attain the end thereof, which is the salvation of our souls. FINIS.