The Mariners Card and Compass. OR THE BEST WAY TO ATTAIN HEAVEN Amidst a Sinful and Crooked GENERATION.  
By WILLIAM HARVEY, Minister of the Word.  AUGUST. 
Vae etiam laudabili vita hominum, si remotâ misericordiâ discutias eam.  
— Haec via ducit in urbem.  
LONDON, Printed in the Year 1659.   

To the right Honourable AND Countess Dowager of SCARSDEL, And To the rest of that Noble Family, Grace, Mercy, and Peace, etc.  
Madam,  
THe world (for the most part) is like the Cypress-Tree, long and fruitless; and like Tully's strange Soil, for all the sweet showers that fall upon, it it's still dry as dust. The cause of it is either ignorance or negligence, want of Knowledge in the will of God, or Non-Improvement. I have endeavoured to remove these Obstructions, and to take the rubs out of the way. There are but two extremes, Presumption and Desperation, which like Scylla and Charybdis, make shipwreck of all the vesseds they met with. Where these waters break out, they beat down all before them. They are alike dangerous (faith Chrysost.) For Presumption falls him that standeth, and Desperation after a fall admits no rising. This small Tract (Madam) by God's assistance will inform the one, and reform the other. It will be an eye to the ignorant, and a spur to the negligent; for it treats only of Christ, and as the Star the Wise men, will conduct them to him. But I am loath to take too large a survey in so small a piece of ground. They that writ must not forget that Rule of the Orator, ut titulum legant, to read the Title of their Books, lest like the gates of Mindus, it proves bigger than the City itself. I was ambitions to dedicate it to your Honour, that it might kiss your hand, which hath been so often open to men of my calling and condition, and in particular to myself, the meanest of them who serve at the Altar. Now the God of Heaven be your continual guard and guide; his Blessings in a plurality light upon your Honour, and your whole Family, as the dew on gideon's Fleece. This shall always be the unfeigned Prayers of.  
Your Honour's most humble, and grateful Servant, William Harvey.   
JOHN 14. 6. 
I am the Way, the Truth, and the Life.  
THese words are an answer to the precedent verse, and they are Allegorical, rately adorned, partly metaphorically, and partly Meronymically, and they are brought in, to inform Thomas, and the rest of the Disciples more fully in the way of Salvation. We know not (saith Thomas) whither thou goest, and how can we know the way? Our Saviour presently resolves him in the words of my Text. I am the way, the truth and the Life. Aurea Sententia, A golden Sentence. The wife men of the East opened their treasures, and presented unto him gifts, even Gold, Frankincense, and Myrrh; but he presents unto us gifts more precious, in that they fit the Soul in her divine progress to Heaven, and as the Angels, Lazarus, carry it into Abraham's bosom.) But I will come to the several branches of the Text. And they are three, Via, veritis, & vita. The way the truth, and the Life.  
First, Christ is the way docendo, by way of teaching, because he alone instructs in the way to happiness. The Law is our Schoolmaster to bring us to Christ, Gal. 3.24. and Christ is our Schoolmaster who brings us to Heaven. he is that pillar of a cloud and fire leading us the way to the Heavenly Canaan, Exod. 13.21. St. John saith, No man hath seen God at any time, the only begotten Son which is in the bosom of the Father he hath declared him. John. 1.18. He is the true Mercury's finger, that directs the poor wand'ring traveller the right way to his heavenly Mansion. None but he can fit us for that blessed Academy above, were we shall all) be Fellow-Communers with the Saints and blessed Angels.  
Secondly, he is the way promerendo, by way of Meriting. Conerning this notable is that of St. Paul, Rom. 5.16, 17, 18, 19 For if by one man's offence, death reigned, by one much more they which receive abundance of grace, and the gift of righteousness shall reign in Life by one Jesus Christ, etc. read the Text. He alone is that Samson, who hath broken the Cords of our Sins from us, by which we were so fast bound, and with that woman in the Gospel, even bowed together. That strong man Satan, by him is overcome, and his armour wherein he trusted, taken from him, and his spoils divided. Luke. 11.22. The Apostle to the Colossians saith, In whom we have redemption through his blood, even the forgiveness of our Sins, Col. 1.14. and v. 20. (Having made peace through the blood of his Cross) by him to reconcile all things to himself. To omit a cloud of witnesses; St. Peter positively thus, Neither is their Salvation in any other; for there is none other name under Heaven given among men whereby we must be saved. Acts. 4.12. And thus he is the way promerendo, by way of merit.  
Thirdly He is the way applicando, by way of application; And that in Several respects. First by his word; so the Psalmist, Thou wilt show me the path of Life. Ps. 16.11. And in another Psalm I will instruct thee, and teach thee in the way which you shalt go. I will guide thee with mine eye. Ps. 32 8. Secondly by his Sacraments, by which God hath not only saved us according to his mercy, by the washing of regeneration, and renewing of the holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour, that being justified by his grace, we should be made heirs according to the hope of eternal Life. Titus 3.5, 6, 7. But also he doth Confirm unto us as by undoubted Seals and assurances, the way of Salvation, righteousness, and eternal Life. So the Apostle speaking of Abraham. And he received the s●gne of Circumcision, a Seal of the righteousness of faith, which he had being yet uncircumcised; that he might be the Father of all them that believe though they be not circumcised, that righteousness might be imputed to them also. Ro. 4.11. Thirdly By holy and fervent prayers, According to that of St. Paul Eph. 2.18. For through him we both have an access by one Spirit unto the Father, etc. chap. 3.12. In whom we have boldness and access with confidence by the faith of him. And to the Romans he saith, For ye have nor received the Spirit of Bondage again to fear: but ye have received the Spirit of ad●ption, whereby we cry Abba Father. Rom. 8.15. To this purpose we are commanded in our Pater Noster, to supplicate Almighty God in that sweet Epithet and name of Father. Our Father, etc. 
* ut vere credamus eum nostrum verum parrem, nosque ejus veros filios esse: ut eo confidentius plena fiducia adcum accedamus, eumque invoeemus; quemadmodum videmus liberos certa fiducia aliquid aparentibus suis potere Luth, in Explicat. Catechet.  that (as Mart. Luther expounds it) We might believe him to be our true Father, and we his very Sons, and that we should come unto him more confidently, in a full assurance, and might call upon him, even as we see Children with Confidence beg any thing of their Parents. For which cause he is said to be our advocate, 1. Ep. John 2.1. And if any man sin, we have an advocate with the Father, Jesus Christ the Righteous, etc. And by St. Paul, our Mediator, 1. Tim. 25. For there is one God and one Mediator between God and men, the man Christ Jesus.  
Fourthly and lastly, per exemplum, by example in showing us the way how to live in mutual love and amity one with another. For this we have a fair copy to write by, John 13.15. For I have given you an example, that ye should do as I have done to you, and what is that, even a low descension, a rare bird on the earth nigro simillima Cigno, like unto a black Swan; hear it, If I then your Lord and Master have washed your feet, what said I, washed your feet? O rare humility! ye also ought (and all the reason in the world) to wash one another's feet. v. 14. Secondly, In showing us how we should undergo and suffer afflictions and persecutions in this life. Herein likewise he hath beaten our way before us. 1. Pet. 2.21. For even hereunto were ye called; because Christ also suffered for us, leaving us an example, that we should follow his steps. And now I come to application.  
If Christ be the only way to happiness, as is clear by the premises; then by consequence, all who affect and follow any other way beside, without, and against Christ cannot be saved. Let the Turk dream of an Elysium and fancy what carnal pleasures he please in another world; he will find one day he built but Castles in the Air, and instead of sports and pastimes, feel the torments of a damned Conscience, then will he curse his mohammed, the day wherein he was born, and the womb that bore him. Quantum mutatus ab illo? How is the man now changed, when he seethe all his hopes frustrate, and for a World of happiness falls into a deep confused Tophet, where the breath of the Lord, like a river of Brimstone doth kindle it. Isaiah. 30.33. No man cometh unto the Father but by me, (saith the Way in my text) and if he gains heaven without Faith on Christ, farewell thou Queen of Sciences sacred Divinity, the Holy Scriptures than are but mere Riddles. But O God thy word is truth, and all men besides are liars; We know and believe. He that believeth on ●he Son hath everlasting life, and he that believeth not the Son, shall not see life but the wrath of God abideth on him, John 3.36 And Verissimum est, this is most true, Whosoever denyeth the Son, the same hath not the Father; but he that acknowledgeth the Son, hath the Father also. 1 John 2.23. And again, He that honoureth not the Son honoureth not the Father that hath sent him. John 5.23. Where are our Jews now, and Antitrinitarians, those brethren in evil as (Jacob, said of Simeon and Levi) If the great Turk cannot be saved, what will be come of them? 3. Mutato nomine, change but only the name, and there is not a pair of shears between them. Poor Jew, (wert thou as rich as he of Malta) thou canst never obtain true happiness till thou believest in that God whom thy Fathers crucified. All thy privileges and prerogatives which thou so much gloriest in, without faith in him, will prove so many plummets of lead to sink thy floating soul to Hell. Thou sayest, thou hast Abraham to thy Father, and thinkest that shall carry it, a mere flourish. What arms canst thou show of his to prove thy pedigree. Hear what our Lord said to thy Countrymen of old; Your Father Abraham rejoiced to see my day, and he saw it, and was glad, John 8.56. The touring Eagle owns no bird for hers that cannot out-look the Sun. Where is thy faith to make thy words good? The Philosopher stared upon a Star, when he fell into a pit.  
In the next place I must say something to our Roman Catholics, who like watermens look one way and row another; these set too great a price on their works, and where natural beauty fails, there they seek to repair by Art. What with their Saints, and what with their works, Christ the only and true way is forgotten. We confess, the Mother of our Lord was a holy Virgin, a rich and pure Cabinet, wherein was enclosed that most precious Jewel (God-Man,) the true Catholicon, by whose blood all the diseases and maladies of our Souls occasioned by sin, were perfectly cured; and she now a glorious Saint in Heaven; yet to make her a Saviour is high Sacrilege. O my soul, come not thou into their secret, unto their Assembly mine honour be not thou united. Hear, and blush to hear it, Marie is the Mediatrix of our Salvation, 
Maria est Mediatrix nostrae salvationis, etc. Bernardinus in Mariali.  of our Conjunction, Justification, Reconciliation, Intercession, Communication. Mark what result that Den of Thiefs, the Council of Trent give of the Saints in general, Sanctos suppliciter invocare, & ad eorum oratione opem, auxiliúmque confugere, bonum & utile est. Humbly to invocate the Saints, and to fly to their prayers for help and safeguard is good and profitable. But again, see how they make their works sit cheek by jowl with the merits of Christ. This is all one, to compare a stinking candle burnt to a snuff with the most transcendent light, and glorious rays of the Sun. Behold what a train they have in this particular, and with what rabble this Idol is ushered up. Certainly these fellows must have a good purse to maintain so great a retinue. Some by observing the prescription and rule of (as they call them) S. Dominick, Frances, Benedick; and others the Saints, S. Bridget and S. Clare, etc. others by their tedious peregrinations to this or that Saint, others by their Vigils, Masses, & Rosariorum preculis, by their Rosary of short prayers; others by their abstinency, and fasting, & ciborum delectibus, their choice dishes; others by a spontaneous whipping themselves; others by their Alms-deeds (pity so good a pail of milk should be spilt) aliisque commentitiis pietatis operibus, and by other counterfeit works of godliness; they truly (though vainly) think to obtain Salvation, and more than ordinary reward in Heaven.  
But haec non est via, neque est haec civitas, this is not the way, neither is this the city, as Elisha said to the Syrians, 2 Kings 6.19. This is not the way to Heaven, neither will it ever bring any to that great city, the holy Jerusalem descending out of Heaven from God, Revel. 21.10. I speak not this to discourage a holy walking with God in a man's general or particular Calling, or that I null good works as superfluous and unnecessary. No, God forbidden. Without holiness no man shall see the Lord. Not every one that saith Lord, Lord, shall be saved; but he that doth the will of my Father which is in Heaven, Matth. 7.24. For as we are not saved propter opera, for our works, we are saved, and shall be one day judged accordingly, secundum opera, according to our works. See Matth. 25. v. 34. to the end. But I would not have men big with their works, high conceited of them, stand in competition with God, fond to imagine their works meritorious; in so doing they derogate from the free Grace of God, and the death and passion of Christ, who saith in my Text, I am the way, etc. Alio nobis non opus est ostiario, mediatore, vel ministro, saith Chrysost. We need no other doorkeeper, or Mediator, or Minister. 16. Hom. in Matth. Our Justiciaries then and conceited Pharisees, like Players over act themselves. These indeed have good things in them, but (as we use to say) fools have them in keeping. Should we call them Papists they would spit at it, and yet verily in a sense they are all one in this particular: just like the two Elders in Susanna they seem to take leave one of another, and presently meet at one door. He that saith, I am the way saith likewise, I am the door of the Sheep. John 10.7. And as no man cometh unto the Father but by him so by him also we have access by faith into the grace wherein we stand and rejoice in hope of the glory of God. Rom 5.22. What impudence can out face that of the Apostle. For by grace are ye saved through faith, and that not of yourselves, it is the gift of God, not of Works, lest any man should boast. Eph. 2.8, 9 And the same Apostle elsewhere saith, speaking of free election; And if by grace then is it no more of works, otherwise grace is no more grace, but if it be of works; than it is no more grace, otherwise work is no more work. Rom. 11.6. Let the Church of Rome then tells what tale they please; I hope (beloved) it is no article in our Creed. To pray to Saints, and ascribe merit to our works is the next way to make us devils. I am sure they never had these puddles from the pure fountain of God's holy word. Pride is one of the seven deadly sins, but of two, spiritual pride is the more dangerous and must expect a fall. That man who is big with the timpany of his own worth will hardly acknowledge Christ to be the way. This is so stiff an Oak that it will break rather than bend; and with Naball it is such a son of Belial that a man cannot speak to it. 1 Sam. 25.17. But to conclude the first particular, Let this serve for admonition to all that truly fear God, without procrastination to address themselves to Christ, who is, and none but he, the true and living way to bliss: to know him and his Father is eternal life. John 17.3. Wherefore as the Apostle sometime said in another sense, so let us all say; whether shall we go, thou hast the words of Eternal life.  
And so I come to the second branch in my Text. As Christ is the way, in like manner he is the truth. I am the truth.  
First he is the truth Complendo, by way of accomplishment, for in him as by a lively voice and promise, whatsoever was spoken and typified concerning the Messiah by the mouth of all the holy prophets, since the world began, are fulfilled. Acts. 3.21. see. v. 24. and. Acts. 10.43. In like manner, the whole Hierarchy of the levitical priesthood is accomplished in him the Antetipe: which the Epistle to the Hebrews throughout plainly showeth. Thus the Apostle speaking of the Law, saith, that it was but a shadow of things to come, Hebr. 10.1.  
Secondly he is the truth Promittendo, by way of promise. So Joh. 17.17. Sanctify them through thy truth, thy word is truth. And David thus speaks Ps. 119.43. And take not the word of truth utterly out of my mouth. And Ps. 33.4. For the word of the Lord is right. Heaven and Earth shall pass away, but my words shall not pass away. Luke. 21.33. St. Peter having spoken of the frailty and vanity of man and flesh; positively concludes, that the word of the Lord endureth for ever. 1 Pet. 1.25.  
Thirdly he is the truth Operando, by operation; because by the holy Ghost through the word of truth, he shall guide us into all truth. Jo. 16.13. And Chapt. 8.31.32. If ye continue in my word then are ye my disciples indeed, and ye shall know the truth, and the truth shall make you free; And v. 36. I the Son therefore shall make you free, ye shall be free indeed.  
This may first serve to inform us, that Christ is the true Messiah, that undoubted Seed of the woman who should break, the Serpent's head Gen. 3.8. That seed of Abraham in whom all the nations of the earth were to be blessed. Gen. 12.3. He, who was to save his people from their Sins. Matth. 1.21. he in whom all the promises of God are yea and amen. 2. Cor. 1.20. Let us then who are Christians acknowledge him alone to be our Saviour; although the Jews wickedly blaspheme, 
Parati sunt adlegendam, caeci vero ad intelligendum, duri ad credendum. Aug. Serm. 35. de Temp.  and fond fancy themselves of a Messiah to come. Of whom the Father truly speaks; they are ready to read, but blind to understand, and hard to believe.  
Secondly, if Christ is the truth, it followeth, whatsoever is propounded to us, against, without, or besides Christ to embrace and follow; is a mere lie. St. Paul calls it the Spirit of error. 1. Tim. 4.1. Our Saviour himself saith There shall arise false Christ's and false prophets. Math. 24.24. That is to say: false Doctors and Teachers, as Tertuil. expounds the Text. Qui pseudoprotae sunt, nisi falsi praedicatores? Qui Pseudo-apastoli, nisi adulteri Evangelizatores? Qui Antechristi, nisi Christi rebels? de prescript. haeret cap 4. Who are false prophets, but false preachers? Who are false Apostles, but adulterate Gospelers? Who are Antechrists, but rebels of Christ? These come in sheep's clothing, Matth. 7.15. Having a show of Godliness. 2 Tim. 3.5. a show of wisdom. Coloss. 2.23. Who by good words and fair speeches deceive the hearts of the Simple. Rom. 16.18. Yea they shall show great signs and wonders, that (if it were possible) they shall deceive the very elect, Matth. 24.24. And indeed whom have they not deceived? If ever that saying was true, it is now; Where God hath his church there the devil hath his chapel. We have almost as many Conventicles as Churches, and a multitude resort unto them. Let but one sheep run astray and the whole flock will soon follow. 
Et affabilissermo & blandum haereticorum eloquium sunt sagena et laquens quibus pisces capiunt & volucres. In cap. 9 Eccl.  St. Hierom thus discribs the heretics. Their affable speeches, fair tongue are a gin and snare wherewith they catch the poor birds and fishes. But of these the people of God are admonished to take heed, Beware of false prophets, saith our Saviour himself, Matth. 7.15. And in another place, Take heed and beware of the leaven of the Pharisees and of the Sadduces, chapt. 16.6. and that 24.25. and 26. vers. read the words. And the disciple follows his Master. Beloved, believe not every Spirit; but try the Spirits whether they are of God: and he giveth the reason; because many false prophets are gone out into the world. 1 Epistle of John. 4. chapped. v. 1. Thus should every Christian do, if they would not be seduced. Should a Goldsmith hand over head take all moneys without trying; I believe he would receive much adulterated coin. To prevent which, he brings all to the touchstone. If Solomon had not been wise, he could never known the true Mother, for the harlots were both a● their pro and con, 
Heresis Aocta est mentiri non tantum lingua, sed & vita; si fidem imerroges whil bristtanius si conversactonem nihil irreprehensibilius. Bernd.  and in one tale. 1. Kin. 3.23. etc. Wherefore, the best way to find out the false play of these jugglers, is to bring them to the touchstone of God's word For all is not gold that glisters. The property of Heresy is to lie, not in tongue only, but in Life. If thou questions his faith, not better Christian; if his Conversation, none more irreprehensible; saith Benard. And Ireneus of false prophets, goes on thus; They speak to us the same things, 
Similia nobiscum loquuntur, dissimilta vero sentiunt lib. 1. epist. 59  but think the contrary. And truly had we not recourse to the sacred springs of holy Writ; the whole world would go after them. You know who said it, My sheep hear my voice, and again; The sheep follow him, for they know his voice; And a stranger will they not follow but will flee from him. For they know not the voice of strangers, John. 10.4.5. It was a voice from heaven which said, hear him Matthew. 5.16. And he that came from Heaven, the Son of man who is in Heaven, said of those hypocrites, Mittite eos, Let them alone they be blind leaders of the blind, etc. Matth. 15. ●4.  
In the next place; If Christ be the truth; then by consequent, his word is truth; and we ought to subscribe to it without dispute. Ipse dixit was sufficient a Scholar of Pythagoras; If their Master once said it, it carried as much weight with it, as delivered from an Oracle. Me thinks the word of God should be of more credit with us. If that once speaks, we should presently lay our hands upon our mounths, and by silence express our consent. I am with you unto the end of the world, that is, by his Spirit, Grace, word, etc. Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. John 3.5. There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one, 1 John 5.7. and verse the 20. St. John speaking of our Saviour saith, This is the true God and Eternal life. And according to St. Paul, God blessed for ever. Rom. 9.5. These and whatsoever we find recorded in the word, we must believe, without Cavilling; seem they never so contrary to natural reason. This condemns the foul Heresy of the Photinians, who deny the Divinity and Godhead of Christ; upon this account only, because their blind reasons cannot comprehend it; as if our faith were pinned upon reason's sleeve. I have read of one who was in his dumps and deep contemplation, to define fully what God was; and this he would do forsooth by Philosophy and reason. In this his brown study, by the seaside, he seethe a Child go often to the sea, and bringing from thence water in a shell, and then to put it in a little hole which was hard by. The Philosopher asked the Child, why he did so; The Child replied, because I will bring all the Sea, and put it into this hole. That is impossible, said the other again; So it is as impossible (saith the Child again) for thee by reason to define what God is. Worthy is that of Cassianus; Dost thou ask me a reason of the Word. I do not tell thee; God hath said it, his word is all the reason. The person of him alone that speaks it is sufficient for my belief. What need I inquire how that is true that God hath spoken, when I must not doubt, because it is true, because God hath spoken it. If this course were taken, it would not only prevent blasphemy and mistakes of Scripture, but be a great obstruction to sin and wickedness. Did our Anapabtist but steer this way, they would not cavil so much at the Baptism of Infants. What though their baptism be not positive or demonstrative; yet it is deductive, deduced from Scripture, as plain as a man's nose on his face. Will they play the thiefs, and rob a poor Child of the Sacrament, upon this fond cavil, What good doth it do them? And they have no faith, which is more than they can prove for they have Sacamentall faith, and the Seed of faith. And further they urge that Children are not capable of teaching, and so ought not to be baptised; As if that text had relation to the adulted Men and Women of ripe years; and not to Children. They make themselves simple Logicians, for they understand not a distinction. If they ask what good it doth them; 
Aqua corpus absoluitur Spiritu animae delicta mundantur.  Saint Ambrose will tell them; The body is cleansed by the Element, Water; the spots & sins of the Soul by the Spirit: I will end this with that of Crysost. (meaning Tertullia's works) Da mihi Magistrum, da mihi Magistrum, Give me my Master, give me my Master. So say I, and so let us all say of the word of God; da nobis Magistrum, etc. Give us our Master, give us our Master. Thus Christ is the truth.  
Thirdly, as he is the way, and the truth so he is the life; and that in three respects, Creando & Conservando; Regenerando & Sanctificando, Resuscitando & Glorificando. By Creating and Conserving us, By Regenerating and Sanctifying us, By Raising again and Glorifying us.  
First he is said to be the Life, not so much in relation to his essence; in which respect he is life eternal, 1 John. 5.20. but in relation to us, in that he hath creared us, and kept us ever since by the hand of providence. So David, Psalm. 100.3. Know ye that the Lord he is God, it is he that hath made us and not we ourselves, we are his people, and the sheep of his pasture. And the Apostle, In him we live, move, and have our being. Acts 17.28.  
Secondly, he is life, and that especially by Regenerating and by Conserving us; because, by the Sacraments and words, he works, and (as I may so speak) begets in us a Spiritual life. According to that of S. John, Jesus answered, verily, verily I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God, and so forward, John 35. And in the 6. chap. and 33. v. etc. For the Bread of God is he which cometh down from Heaven, etc. And John 10.10. I am come that they might have life, and that they might have it more abundantly. St. Paul hath this expression to the Galathians, I am Crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God; who loved me, and gave himself for me. Gal. 2.20. And in his Epistle to the Romans he saith, How shall we that are dead to sin, live any longer therein? Know ye not that so many of us as were baptised into Jesus Christ, were baptised into his death. Rom. 6.2. and v. 4. Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the Glory of the Father, even so we also should walk in newness of life. Read Rom. 8.12, 13.  
Thirdly and Lastly, Christ is the life, Resuscitando & Glorificando, by raising us again, and by glorifying us. This is the will of him that sent me, that every one which seethe the Son, and believeth on him may have everlasting life; and I will raise him up at the last day. John 6.40. And again, I am the Resurrection and the Life, he that believeth in me, though he were dead, yet shall he live? And whosoever liveth and believeth in me shall never die. John. 11.25.26. St. Paul saith, whom he justified, them he also glorified. Rom. 8.30. And which is more; Who shall change our vile body, that it may be fashioned like unto his glorious body, etc. Philipians. 3.21.  
The fruit which we may gather from hence is this; If Christ be the life, we should seek it in and through him only, without whom we shall never obtain it. And we should not so much mind this present life, which we have in common with beasts, reprobates; and as Eurip. saith Non vita, sed calamitas est, It is not a life in comparison, but a calamity, and differs nothing from death; if we believe the Philosopher: a life that is as brittle as Glass, frail and Momentany.  hora sic vita. It is a life, which passeth away as an hour upon the Dial, insensibly. But mind we that spiritual life of regeneration and sanctification, which is the life properly; and by which we live to God through Jesus Christ our Lord. A life wherein sin doth not reign in our mortal body, that we should obey it in the lusts thereof, neither yield we our members as instruments of unrighteousness to sin. Rom. 6.12, 13. When the Emperor Nero had finished his house, which he called Domum Aureum, the golden house, he said, now I begin to live like a man. But this is most true; we never begin to live like Christian men, till we live the life of Regeneration and Sanctification. And now if Christ be our life. death will be to us advantage. As St. Paul hath it. When Christ who is our life shall appear, then shall ye also appear with him in glory. Coloss. 3.4. And that true and eternal life which we here possess by faith and hope; We shall at length have the full fruition of it in Heaven. That of the Apostle is worthy of all acceptation; For whether we live, we live unto the Lord, and whether we die, we die unto the Lord; whether we live therefore of die we are the Lords. Rom. 14.8. Who is he then that will not from his heart breath forth and say. O my Lord Jesus Christ, thou art truly the way, because no man cometh unto the Father nisi per te, but by thee; thou art the truth, because no man knoweth the Father nisi per te, but by the Thou art the life, because no man liveth, nisi per te, but by thee, Be thou to me the way by which I may come to thee and the Father; Be thou to me the truth by which I may know thee and the Father; be thou to me the life by which I may here live in thee by faith in believing, and there in heaven by fruition. Let this ever sound fresh in our ears. 
Ambularevis? ego sum via; fallinonvis? ego sum veritas: Morino● vis? Ego sum vita Hoc dicit salvator tuus, non est quo eas nisi ad me, non est quo cas nisi per me. Aug. Tract. 22 Johannum.  Wilt thou walk? I am the way, Wilt thou not be deceived: I am the truth; Wouldst thou not die? I am the life. This thy Saviour saith, thou hast not where to go, unless unto me, nor how to go but by me. Secondly, if Christ be the life, than it follows there is a resurrection of the body at the last day. From this flower may the Bee suck honey, the Spider poison.  
Now in the first place, may the people of God, with the Eunuch depart home rejoicing, with much harmony in their Souls. Cura thymo pleno, their thighs are now laden with sweetness. O the rare contentment of a child of God in the privation and want of all external comforts! With Jacob he may well & truly say, few and evil have the days of my life been: As for this world he doth but breath in it, that is all. Yet prithee erect thyself, banish thy sad thoughts; no violence is perpetual; a storm lasts not always: The poor Ship that's long tossed too and fro with a tempest gains the wished Port at last. The Ark that was hurried on the flood, hath a Dove with an Olive branch in her mouth to imitate the falling of the waters. Haec non durabunt aetatem, as that learned Bishop Jewel said of the Marian persecution. These things will not last an age. Cheer up sweat heart; God's rod is but a love kiss, and our afflictions are but tokens of his indulgency. Look back to former Ages, and the Church is often in a cloud her throws like a woman in Travel, have been thick and painful; Sicut unda sequitur undam, and have followed as one wave upon the neck of another. Yet mark the result of all; her end is peace at the last; Wait then with patience, and thou shalt see the salvation of God; who ever trusted in him and was confounded? Behold a most ample compensation: For thy light afflictions, thou shalt have an exceeding, an eternal weight of glory in another World, Forget not the Text; I am the life, etc. A day therefore will come when thy sorrows will have an end, and breath out their last. Hear, and glut thine ear with this music. Ye are they which have continued with me in my temptations, and I appoint unto you a kingdom, as my Father hath appointed unto me; that ye my eat and drink at my table in my Kingdom, and sit on thrones judging the twelve tribes of Israel. Luke 22.28. etc. When this Sun once Sets and the great World on fire; they every man shall receive according to his works, and a full satisfaction made of all injuries and wrongs, which the poor Saints have groaned under in this Life by wicked and ungodly men.  
In the next place this may serve for horror and amazement to all such, who with David's fool have said in their hearts there is no God. The Sadduces and Epicures of our days who by their lives deny the resurrection of the body. Some have likened a Courtier without preferment, to a Blackamoor, qui in ortu solis positus, habet colorem noctis, who though living upon the Sun rising, hath notwithstanding the Colour of the night. So an Atheist amongst us may fitly be compared to this Ethiopian; He liveth where the Sun riseth, even where the Gospel casts forth its glorious beams; and yet he acts the works of darkness and of the night. It is observed by Josephus, that the Sadduces were most approved and favoured by great men; And it is very probable; because they that wallow in wealth, for the most part are so glued to this world, that they could wished there were no other; and truly in their account there is not. 
Nemo tam carxaliter vivit, quam qui negat resurrectionem.  That of Tertull. is undeniable No man liveth so loosely and Carnally, as he that denyeth the resurrection of the body. And one may give a shrewd guess, that they who live in all kinds of pleasures and voluptuousness, & luxuriant in vermium operibus, and Pride it in silks without all fear of God, reverence to his house, love to his ordinances, and Charity to the poor: are Epecuri de grege porci; the hogs of Epicurus, and acknowledge no life but the present. You shall always have them Sing this Song. Ede, bibe, Lude, etc. Eat, drink, and be merry, after death there's no pleasure; I believe it; and will one day find by woeful experience, if they repent not before they go hence, and be no more seen. It were happy for worldly men if there were no resurrection, they should come then to no accounts. And on the contrary, the Saints were most unhappy; For if in this Life only we have hope in Christ we are of all men most miserble, saith the Apostle. 1 Cor. 15.19. But Christ is the Life, Resuscitando, etc. by raising thee again, (as I said before) God is just, and he will one day reward every man according to his works; and this must be in another world. Thou must not think to live here a Devil, and a Saint hereafter; have the full fruition of happiness in this world, be clad in purple and fine linen, and far deliciously quotidie, every day; & at length be carried by Angels into Abraham's bosom; Somnias vigilans, Thou dreamest waking, once to think it. You know what was said to the rich glutton being in hell torments, Mememto fili; Son remember that thou in thy life time receivedst thy good things, and likewise Lazarus his Evil things; but now he is comforted, and thou art tormented. Luke 16.25. Mark how Empatheticall the pronoun (Thy) is there. This life is called his life; not in regard he lived in it, for so it is every man's; but because he so lived in it, as if there had been no other Life besides. Seculum non agnoscit nisi presence; A Carnal man acknowledgeth no World but the present; or at least, will acknowledge no other, till he drops into it unawares. Hence it is, that he hath neither thought of death or of the resurrection. Not unlike unto the Emperor Vespasian, who seeing at one time two ominous presages of his end, to wit a blazing Comet and a gaping Sepulchre; puts them both from himself, and said; the Sepulchre gaped for the Empress Julia, and the Star did portend only the death of the Persian King, who then wore long hair. Cuspind. Lust. The Psalmist, saith, Thou wilt not leave my Soul in grave, nor suffer thy holy one to see corruption, speaking of of Christ Ps. 16.10. My Soul in grave, there's the immortality of the Soul, nor suffer thy holy one to see Corpuption, there's the Resurrection of the body. That of Ionas, who lay three days buried in the belly of a Whale, is Sacramentum magnum, not only a true History, but a pregnant mystery of the Resurrection. Cor terrae fit venture ceti. The heart of the earth to us will be as the belly of the Whale was to Ionas; It shall not ever retain us. Death is the convoy or passing boat either to a better or sadder port. In the time of nature, God took away away Enoch, in the time of the law Elias, in the time of Grace our Saviour, himself: by all these examples, it is clear; that we shall rise again. The Scripture makes mention of four keys, which God hath reserved to himself. The first is Clavis pluviae, the key of rain. as Deut. 28.12. The Lord will open to thee his good treasure. The second is Clavis Cibationis, the key of Victuals. Ps. 145.16. Thou openest thy hand, and fillest every thing with thy plenteousness. The third is Clavis Sterilitatis, the key of Sterility or barrenness. Gen. 30.22. Where it is said God remembered Rachel, and opened her womb. The last is Clavis Sepulchrorum, the key of the grave. Ezek. 37.12. When I shall open your Sepulchers. But to omit God's omnipotency, which is the basis and fundametall arch, on which is founded our Christian Religion; I will reduce all to two heads, his mercy, and his justice; Which two are the Master attributes which set all the rest on work It is thus said by God, I am the God of Abraham, the God of Isaac and the God of Jacob; Now God is not God of the Dead but of the Living. Matth. 22.32. He is not a God of those that are not, who are without existence, but of those that have a being, so that he will raise their bodies at the last day. Otherwise, he shall dimidium tantunimodo hominum restituere; he were God to one part of Abraham, etc. But his mercy is over all his works. Ps. 145.9 and extends both to Soul and Body; and in the mercy of the most high they shall not miscarry. Ps. 21.7. Secondly, as his Mercy, so his Justice requires a general Resurrection, when both the godly and the wicked shall come forth: their graves the one, rapi in occursum, to meet the Lord in the Clouds, and the other verti retrorsum, to be turned down to Hell, with all those that forget God. There must be a Judgement of Retribution in another World which cannot be without the Resurrection of the body. The ungodly are sometimes plagued in this life, to assure us there if a God; yet but sometimes to assure us there is a day of judgement; wherein the accounts of all men and women must be audited and cast up, In that day will God make up his jewels. Mal. 3.17. And put a difference between an Israelite and an Egyptian. Then will the Wheat be put into the granary of Heaven, and the tares burnt in the fire. Surgite mortui, Arise ye dead, was St. Hieroms Earwig, and oftimes beat an alarm on his very heart strings. Methinks that of the Apostle should make us tremble; We shall stand before the judgement seat of Christ. O sinner! Let the day of death and the day of doom be the two Pole-stars to fix always thine eyes upon. I could wish (saith one) that men every where would discourse of hell, nam ghehennam meminesse, in ghehennam non permitter incidere. For the Remembrance of hell would by (Divine assistance) keep us from falling into it. I hope by this time (if thou be'st not an Atheist) thou art convinced of this truth, that as Christ is the way and the truth so also he is the life; by whose omnipotent power we shall all one day rise from our graves, to answer for what we have done in this life whether good or bad. I will now conclude. The day of the Lord will come as a thief in the night, in the which the Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat, the Earth also, and the works that are therein shall be burnt up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy Conversation and Godliness. 2 Pet. 3.10, 11.  
Gloria Deo in excelsis. Amen.  
FINIS.