A GOLDEN-CHAIN, OR, A MISCELLANY OF DIVINE SENTENCES Of the Sacred SCRIPTURES, And of other Authors.  
Collected, and linked together for the souls comfort.  
By EDWARD BULSTRODE of the Inner-Temple, Esquire.  
Lex Christi, est Lux Christiana.  
LONDON, Printed by F.L. for W. Lee, D. Pakeman, and G. Bedel, and are to be sold at their shops in Fleetstreet. 1657   

To the RIGHT HONOURABLE Sir Bulstrode Whitlock Knight, One of the Lords Commissioners of his Highness' Treasury, and Speaker pro Tempore, of the Parliament of the Commonwealth of England, Scotland, and Ireland.  
Right Honourable,  
IT is a general Scandal, (upon what grounds I know not) thrown upon the Professors of the Law, (especially in this age, that the practical knowledge of the Laws of God, and of our own Nation, do seldom meet together in one person; whereby they seem to put an incompatibility of devotion and sanctity, into the life of Lawyers: whereas Religigion is suitable with all sorts of vocations, and he that is not Bonus Theologus, as to himself, and that does not make Religion his Primum, and his Ultimum, can never be well fitted for any Profession whatsoever. It is true in the Creation, God commanded the Plants, to bring forth their fruits, every one according to its kind; and so he commands all Christians, who are living Plants of his Church, to bring forth fruits of Devotion, every one in his quality, and vocation. For at aught to be differently exercised by different men, and the practice of it, must be accommodated to the capacity, and employments of each particular person, and when Religion is not suitable with the lawful vocation of any man, then without doubt, that Religion is false: For true Godliness, is so far from prejudicing any employment, that it adorns, and beautifies it: all persons becoming more acceptable in their vocation, joining it with true devotion. And as knowledge is the glory of a man, so Divine knowledge is the glory of a Christian; especially that of sacred Scripture, which is most sublime, and makes a Christian happy to salvation. The Brick, and Straw of Egypt, is not comparable to the Gold, and Silver Vessels in the Temple; neither are Divine Instructions borrowed from Humane Learning, to be compared with the inestimable value of those golden Precepts contained in holy Scriptures. For this cause, my Lord, have I linked together this Chain of Golden Sentences, out of the holy Scriptures, and gathered this handful of Flowers, out of that Garden of Paradise, to present to your Lordship's hands, which if your Lordship please sometimes to smell unto, I doubt not but they may yield some fragrancy and sweetness. For the written Word of God affords extraordinary sweetness, cheering a breast full of perplexities, & the power of it reforming the disordered lives of men, and snatching us from the gates of death, to eternity. And since God himself in the Old Testament commands us, and Christ in the New enjoins us, to read his holy Word, and to search the Scripture; I have therefore in the first place, made choice of those places of Scripture, that concern our hearing, and reading the word of God; the knowledge of which, fully understood, and conscionably practised, is, or should be the main, and principal end of every true Christians endeavour. I have likewise observed the several texts concerning the several Books, mentioned in Scripture, and the difference betwixt the Old and New Testament, and of the necessity of the Virtue, and the Benefits of Prayer. And that we may with more ease digest those inconveniencies and distresses, which we have been acquainted with, and which do daily threaten worse unto us. I have therefore produced several Scriptures concerning afflictions, and the benefit of them, if seriously considered: For how can a man suffer his heart to be dejected at the privation of any temporal blessings, or at the load of any afflictions which God shall lay upon him, if he consider the vanity of the first, & God's Justice in imposing the last; and that nothing is worth his serious thoughts, but what may accompany him to the Mansions of Eternity. Certainly, if we seriously reflect upon the excellency of our own nature, and think upon that happy estate which we shall arrive unto, if we make the Law of God our meditation, day, and night, we shall then wean, and take off our affections from this world, the cares whereof do very much clog our souls flight to heaven, and tedder us here below. I must confess, prosperity is a great blessing of God, and duly used, is no mean advantage, both to ones self, and others; yet if the hand that gave, shall take away, we must not repine, at what God formerly lent us, and thinks not fit any longer to permit us the use of. In the next place, since our whole life ought to be a continual preparation for death, I have collected many meditations concerning it. And since, to perform any action well, a man must propose the end of that action to himself; and since, of all man's actions the government of himself, in relation to his future estate, is most important, and neerliest concerning him; a man's being in this life, being but instrumentally good, as being the means for him to be well in the next. I have in the last place, observed some things concerning the day of Judgement, and the happiness we expect in the life to come. For there remains an eternity to us, after the short revolution of time, we so swiftly run over here on earth, and all that which in this world we call happiness, is not valuable, in respect of the future, nor is any thing we do here, considerable, otherwise then as it conduceth to our eternal well-being hereafter. And thus having given your Lordship an account of this small Tract, I must beg your Lordship's pardon, for putting your name in the Front of it: being I fear an undervaluing your Lordship to prefix your name to so slender a piece: but it being a right hand error, I hope it will be looked upon the more favourably by your Lordship my obligations to your Lordship being so many, & great, that I am bereft of all other means of showing my thankfulness, but by laying hold of any opportunity of subscribing myself  
My Lord, Your Lordship's most faithful, and humble Servant, Edward Bulstrode.   

The heads of the following Chapters.  

CHAP. I.  
TOuching the sacred Word of God, with certain directory rules, and observations, to be made use of, for the more profitable, and better understanding thereof, when we read, or hear the same: And herein is set forth, and shown;  
First, How that the constant and frequent reading, and hearing of the Word of God, is a duty and service commanded and enjoined us by God himself. Fol. 1.  
Secondly, How we are to fit, and prepare ourselves, for the due performance of these so religious duties, by our prayers unto God for his blessing thereon. 5.  
And herein four observations are set down, for our better direction in the reading of the Scriptures. 6.  
Together with ten preparatory directions, for our better hearing of the Word of God preached unto us. 7.8, 9  
And four special observations, showing, that all our abilities come from God alone, who enableth us to hear his Word aright, and with profit, being preached unto us. 10.11.  
Thirdly, How that we are to take into our serious consideration, the powerfulness of the Word of God; together with the great benefits we receive thereby. 12.13, 14, 15.  
And herein is set forth, and shown, the various appellations of the Word of God in the holy Scriptures. 16.17.  
Fourthly, How that the due consideration by us had, in our reading, hearing, and meditations thereon, aught to stir up in us a love thereunto, and a rejoicing therein. 18, 19  
Fifthly, How that these precedent observations being thus made use of by us, will then work this good effect upon us, as to make the Word of God, (which we have with the precedent cautions, thus read, heard, and meditated on) to be a perpetual comfort un-unto us, both in life and death. 19   

CHAP. II.  
Of the several Books mentioned in the Scriptures; wherein is set forth the several names of the said Books. Together with an observation there, of the difference between the wicked and the righteous, in the day of Judgement. Fol. 20 21, 22, 23.  
As also touching certain Books named in the Scripture, and now not to be found. 24, 25.  
As also touching two other books, the one Liber Providentiae, the Book of God's Providence, and the second, Liber judicii, the Book of God's Judgements. 25, 26.  
As also touching another book, being Codex Conscientiae, the Book of a man's Conscience. Together with a short tract concerning Conscience, & the three properties, or qualities of the conscience. 26, 27.  
With a description also, what conscience is, and of the testimony of the conscience, accusing, or excusing before God. 27, 28, 29.  
And also of God's presence every where, beholding of all our actions: which should make us the more careful, and vigilant of ourselves, and of all our actions. 29, 30.  
As also, touching a guilty Conscience, and a good Conscience, and how the same are qualified, and of the three special qualities of a good Conscience, together with a more particular description of the conscience, and showing what the same is. 30, 31.  
And how that the conscience of a man is as a bridle, to keep him from offending, but as a whip, or lash afterwards. 31.  
And how that a man's very countenance will discover his offence; and so showing, that though a man may be free from the Judgement of another, yet he cannot be free from his own Judgement. 31, 32.   

CHAP. III.  
Of the Old Testament, and of the New, or of the Law, and of the Gospel, and of the difference between them: wherein are set forth ten differences between the Law and the Gospel, as appeareth Fol. 33, 34, 36, 37, 39, 52, 53, 54, 58.  
And here is set forth likewise the fruit of a sanctified life here. 34.  
And also the threefold being of man. 34, 35.  
As also of the good, and glad tidings of salvation, the Gospel bringeth unto us. 37, 38, 39  
And here is showed, how that the Law toeth us to a due performance of all which the Law requireth to be done by us. 39, 40, 41.  
How that the Gospel toeth us only to believe aright in God, and in his son Jesus Christ, and looks only upon the eye of our faith. 42, 43, 44, 45, 46, 47, 48.  
Together with the two reasons why Christ used this speech, saying, Who touched me? (after that the woman having an issue of blood, came behind him, and touched him) 43, 44, 45, 46.  
Herein is likewise showed how that the just shall live by faith. 47, 48, 49.  
Here also is showed, that with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. 49.  
And how we are the children of God by faith, and the power of faith. Together with the fruits thereof fully described. 49, 50, 51.  
Here is also further showed, how that Christ in the Old Testament was hid, and covered as under a veil: But in the New Testament, Christ is there revealed unto us, and the veil of the Old Testament by him taken away. 52.  
The mystery of godliness described. 52, 53.  
Here is likewise set forth unto us, how that in the Old Testament we have the Law, given by Moses: but in the New Testament we have grace and mercy, brought to us by Christ Jesus. 53, 54.  
Here is also set forth, how that by the law we have the knowledge of sin, and of God's curse which followed thereupon. 54, 55.  
But by the Gospel we have the knowledge of the free pardon of our sins, by the death of Christ, and conferred unto us by his grace. 55, 56, 57  
Here is also showed, that God who spared not his own Son, but delivered him up for us all, how shall he not with him also, freely give us all things. 57  
Together also with the great benefits that redoundeth to the elect children of God. 57, 58.  
And how that Christ hath delivered us from the curse of the Law, being made a curse for us. 58.  
Again, here is showed, how that the Law is as our schoolmaster, to bring us unto Christ, and to show us the way to him: but the Gospel bringeth Christ himself unto us, being the way, the truth, and the life. 58, 59  
Here are also set forth several variations of the Fathers upon these words of our Saviour Jesus Christ, (sc.) I am the way, the truth, and the life. 59, 60, 61.  
Together also with St. Bernard's  venite; of the world, the flesh, of the Devil, and of Christ, with their several rewards to their followers. 61, 62.  
With an invitation of all to come unto Christ, and to take his yoke, being easy, upon us. 62.  
Here also is set forth, the fruits, and effects of God's foreknowledge, in the way of predestination, election, justification, and glorification. 62, 63, 64.  
And how that our salvation dependeth on the mercy of God, in, and through Jesus Christ our Saviour, being justified by his grace. 64.  
Together with a full manifestation unto us, of the free grace, and bounty of God unto us, in the means of our salvation, and for the better grounding of our faith, a threefold course is observed, thereby to tie us the faster unto him. 64, 65.  
Here is also showed, that God doth inspire us by his Word, and that this aught to raise up in us a more certain knowledge of our election, and so to stir up in us a Christian, and godly strife, to make our calling and election sure. 65, 66.  
Here is also showed, that we must not be careless in the great matter of our election to salvation, but to be active herein, and use the means which God hath appointed for us to use, and worketh in us ability to do, and perform the same. 66, 67, 68, 69.  
Here is also set forth unto us three effectual notes, and signs of our election unto salvation, working in us for our greater comfort. 70, 71, 72, 73.  
As also, wherein our chiefest cause of rejoicing should consist, being in this, because our names are written in heaven. 72, 73.   

CHAP. FOUR  
Of prayer, and the force thereof, and how necessary, and needful a duty the same is. Fol. 64.  
Herein is set forth, and shown, the ten properties of Prayer. 74, 75, 76, 77, 78.  
How that Prayer is the key that opens the Scripture unto us, and enlightens our understandings therein: with some directions to be observed in reading of the Scriptures. 75, 76.  
Here is also set forth six necessary observations touching prayer, and the use thereof. 78, 79, 80, 81, 82.  
As also the necessity of prayer, and that in four regards, occasioned by our enemies, the Devil, the world, the flesh, and the wicked. 78, 79.  
Here is also showed, that we must pray in all places, at all times, and that without ceasing, for all persons, even for our enemies. 79, 80.  
Also we must pray to God alone, with examples of this so doing. 81, 82.  
Also that we must pray with knowledge, and with understanding. 82, 83.  
As also, touching public, or Church-prayers, showing how needful they are, and in what respects, and for whom we are there to pray, even for all persons, of what estate and condition soever they be of. 83.  
Here also is the prayer set down which the ancient Christians used to make for their Emperors. 83, 84.  
That prayer is like unto jacob's Ladder, reaching up to heaven, whereby we fly a high pitch, and do thereby, as it were, mount up to heaven, as it were with the wings of the dove. 84, 85.  
That by the wings of the dove is meant Meditation and Prayer. 85.  
Here also is set down for our imitation, the Prayer of St. Augustin, and of St. Bernard. 85.  
That our prayers ascend up to heaven, and grace and mercy descend down upon us. 85.  
Three sorts of Prayers observed by S. Bernard, that do never ascend up unto heaven. 85, 86.  
That he which prays to God, and presently offends again, doth not pray as he ought to do unto God, but doth, as it were, mock and delude him. 86.  
That watching and prayer ought to go hand in hand together; with the Emperor, his Page's memento unto him every morning, putting him in mind to be watchful. 86, 87.  
That all our worth, and worthiness, is only from God, and grace to us, nothing of, or from ourselves. 87.  
The great benefit of constant, and frequent prayer, and that in three regards. 87, 88  
Of the powerfulness of prayer, prevailing with God himself, and that in three regards. 88, 89, 90.  
No better deliverance in time of distress, than by prayer unto God. 88, 89.  
That God caused a house to be made, for the performance of the duty, and service of prayer unto himself, styling the same by the name of the house of prayer. 89, 90.  
That the house of prayer, and prayers therein used, with private prayer also, the best means to remove God's Judgements from us. 90.  
Of the great and powerful effect of prayer, prevailing with God himself: with divers examples thereof, by way of instance what hath been wrought, and effected by divers of the true, and faithful servants of God, and all by prayer. 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102.  
That prayer is as a strong City of refuge, for us thereby to fly unto God in our greatest need. 103.  
In prayer we ought to be careful, what we ask, and how, lest we fail in obtaining of our desires, as the mother of Zebedeus children did. 103.  
That in regard we are continually in danger, we are therefore continually to pray unto God for deliverance from all dangers: and herein we are to observe S. Bernard's rules, as touching the use of prayer: the same being ever to accompany us, going forth, and returning, lying down, and rising again, and for all God's blessings on us, to show our thankfulness to him in prayer. 103, 104.  
Together with a threefold rule to be observed by us in our prayers to God. 104, 105.  
That we are to pray with humbleness of mind, for that God resisteth the proud, but gives grace to the humble. 104, 105.  
That we must pray with zeal and fervency, for that the prayer of the spirit, and soul, is the spirit, soul, and life of prayer. 105.  
That we are to pray to God, to teach us to pray. 105, 106.   

CHAP. V.  
As touching afflictions, how necessary they are for us here in this life, and what good use we are to make of them to ourselves. 107, 108.  
Of the true use of afflictions, and wherefore God layeth afflictions on us in this world, together with four special causes wherefore God layeth afflictions here upon us; all of them tending to our good. 108, 109.  
That through tribulation we are to enter into the kingdom of God; and that afflictions are inseparable, but not infallible notes of salvation. 110.  
That it is the cause, not martyrdom, which maketh men happy. 110.  
That the depth of Affliction is the chiefest stirrer up of devotion, witnessed by some examples, by way of instance, as of the children of Israel, David, Daniel, Jonah, Manasseh, the three children. 110.  
That a temporal affliction is a spiritual medicine. 111.  
That none can pass from pleasures here, to everlasting delights in heaven. 111.  
That good things are for good men, and ill things for ill men, though the things not good, yet turn to the good of the godly. 111.  
That afflictions make a man more humble, wary, and cautious in his ways, and they prove helpful to the godly, yea, all things turn to their good. 111. 112.  
That afflictions do make us fit vessels for God's choice. 112, 113  
How that by afflictions men will learn to fear God. 114.  
That afflictions are chastisements for our sins. 114.  
That by afflictions men are brought to keep God's commandments, which they would not be brought unto by God's benefits. 114.  
Not to strive with our maker, the potsherd with the potsherds of the earth, nor the clay with him that fashioneth it. 114.  
Not to be impatient, and murmur against God in time of adversity. 114, 115.  
That in time of troubles and dangers, prayer is the best refuge. 115.  
How that God comforteth his afflicted children with his blessings. 115.  
How that after trouble, God sendeth comfort to them that wait patiently on him, and trust in his mercies. 115.  
That afflictions work in a man repentance and humiliation. 115.  
That afflictions stir up a man to repentance, and will open the eyes of a man's understanding, and will draw him to repentance when nothing else will. 115, 116.   

CHAP. VI  
A Meditation upon life and death, and how we are at all times, and upon all occasions, to fit and prepare ourselves for death, that so it seize not upon us at unawares. 117.  
Herein is set forth,  
First, the condition of our life here, what the same is. 117.  
That our life here is a seafare. 117, 118.  
Secondly, that our life here is a way-fare. 118, 119.  
That our life here is full of troubles, calamities, and dangers, from the highest, even unto the lowest. 118, 119.  
That our life here is also as a race, wherein we must be running, and not stand at a stay. 119, 120.  
Thirdly, that our life here is a warrfare, and our weapons spiritual. 120, 121.  
What this our spiritual armour is. 120, 121, 122.  
Here is also set down the fourfold condition of man. 122, 123.  
Of the vanity, and infelicity of man, in his first entrance into this world, and during the whole time of his continuance here, nothing but full of misery. 122, 123, 124.  
That man sucks misery even from his nurse's teat, with examples of this. 123.  
That man's life is nothing but misery, a pattern of infelicity, miserable in his conception, nothing but misery in his whole life. 124.  
That afflictions come not forth of the dust. 124.  
That man is born unto trouble. 125.  
That no man can assure himself of living till the morrow. 125.  
That man is to account of every day, as his last day. 125.  
That not to be born, by some held to be best, or being born, soon to die. 126.  
Directory rules how to live. 126, 127.  
That man is to erect his thoughts to a higher pitch than that which is humane. 127.  
Better for a man not to be born, than not to be regenerated. 127.  
That our life here is nothing without the happiness of life eternal hereafter. 128.  
S. Bernard's prayer. 128.  
That no Justification is by the works of the Law, but by faith in Christ. 129.  
That our life here is the way by which we do hasten to our end. 130.  
That as the hour, so our life passeth away. 130.  
That we must be careful how we live, necessity enforceth us so to do, with the reason thereof. 130.  
We came into the world, that we may go out of the world. 130, 131.  
That our life here ought to be a preparation for death. 131.  
That every moment in our life is a motion towards death. 131.  
Here is set down a Rule to be observed in the whole course of our life. 131.  
That we are to come as near good men as we can. 131.  
That we are to live in that condition, in which we would not be afraid to die. 131.  
A good life, the cause of a happy death. 132.  
Our life here ought to be a preparation for death; in our life we are to foresee death. 132.  
Here is also set forth the comparison of Death, unto the Basilisk, and the reason thereof. 132.  
That in life we ought to foresee death, if in death we desire to enjoy life everlasting. 132.  
That the whole life of the wicked is sin. 132, 133.  
S. Augustins' prayer to God, to lay on him here in this life what torments he would, so as he reserved for him life eternal after this life ended. 133.  
Here is also set forth the life of man, and whereunto the same is compared, by reason of the frailty thereof. 133, 134, 135, 136, 137.  
That we are to number our days, that so we may learn to apply our hearts to wisdom. 135.  
We ought not to conclude of any thing for the time to come, without this saying, if the Lord will, and we live, we will do this or that. 136.  
That no man is sure of his life. 137.  
Here is also set forth the frailty, mutability, and incertainty of the life of man here in this world, being attended with so many miseries and calamities. 137, 138.  
That the consideration of this, should make us not to desire any long continuance here, but the contrary, with the hope of the fruition of a better life hereafter. 138.  
That all the enjoyments here in this life, are nothing but vanity. 138.  
That the whole duty of man is to fear God, and keep his commandments. 138.  
Here is also set forth life eternal, and the giver thereof. 138, 139, 140, 141, 142, 143, 144, 145.  
Touching the two Domestic keepers of our souls, (sc.) shamefastness and fear. 141.  
Touching the two props, or pillars of our lives here, (sc.) care and fear. 141, 142, 143.  
Secondly, concerning death, and how we are to fit and prepare ourselves for the same, with the reasons thereof. 143.  
To whom the remembrance of death is bitter, and to whom not. 143, 144.  
Not to fear the sentence of death, with the reason thereof. 143, 144.  
That the wages of sin is death. 145.  
That every day a part of our life is cut off. 145.  
The six things to be specially remembered by us. 145, 146.  
That in Adam all die, but in Christ all are made alive. 146.  
That the sting of death is sin. 146.  
That death is compared to a quiet sleep, and wherefore. 146, 147.  
Not to be troubled at the thought of death, the reason thereos. 147.  
Than death, nothing more certain, than the time when nothing more uncertain. 147, 148, 149.  
The meditation of Seneca upon the certainty of death, very observable, with the fruits of the same. 148, 149.  
To whom death is as a refreshing, and again, to whom it is as a punshment and damage. 149, 150.  
That to die the death of the righteous, he who desires this, aught to live the life of the righteous. 150.  
The difference between the life of a godly man, and the life of a worldling. 150, 151.  
That we ought at all times, and in all places, (both young and old) to fit and prepare ourselves for death, with the reason wherefore. 152, 153.  
That nothing is more available than the meditation of our mortality. 153, 154.  
That we ought so to live every day, as if we were even then to come to Judgement, and to account of every day as our last day. 154, 155.  
What it is to die well, even to die willingly, and not to fear death, with the reason why. 155, 156, 157.  
The saying of holy Hillarion, on his death bed, being fearful to die. 156.  
That death is a port, or haven, by which we pass to joy; it is the way of all flesh, hereupon the saying of Xerxes is observable. 157.  
That we ought so to live here, as that we may enjoy life eternal hereafter. 157, 158.  
That death is but as a passage to life, and as a sleep, not death. 158.  
That all things by perishing, are kept alive, as the corn, it dies, and springs again, with a comparison of this unto our death, and resurrection: death being as a passage unto our resurrection. 158, 159.  
S. Augustins' observation touching the Resurrection of Christ. 159.  
That death is the gate unto life, a speedy course, and passage to heaven, and a happy sleep. 160, 161.  
That death to the godly is the port, and haven of health and happiness. 161, 162.  
That death conjoins, but life doth separate us from Christ. 161, 162.  
That the highest did ascend, and descend, the reason thereof, and the fruits we have thereby. 162, 163.  
That it is the part of a wise man to prepare for death, by continual meditation thereon. 163, 164.  
To be willing to die, considering that the godly by death, are called to rest, but the wicked to punishment. 164.  
The difference between the hope of the wicked, and of the godly. 164, 165.  
Nothing more profitable than the thought of mortality. 165, 166.  
Why the day of our death is kept from us. 166.  
That a man's death shall be as his life is. 166, 167.  
That the day of Judgement may be long before it come, but the day of death not so, and the reason. 167.  
By meditation on death, to make the same familiar to us. 167.  
That our whole life ought to be a learning to die. 167.  
That death puts an end to all sorrows. 168, 169, 170.  
That life is a passage to death, and death a return to life. 168, 169.  
Touching our comfort in death, by Christ his overcoming of death. 169.  
That sleep is a resemblance of death, the bed of the grave, our rising again, of our resurrection. 169, 170.  
That the day of our death is as our everlasting birth day. 170.  
We are not to grieve at the thought of death, but rather to rejoice. 170, 171.  
The Sacrament called viaticum Aeternitatis, or morientis. 171.  
The desire of Nazianzen to die with some sentence of piety by him uttered at that time. 171.  
That death is a passage from earth to heaven. 171, 172.  
That death is a separation of the soul from the body, a location of the body in the earth, and a translation of the soul to God. 172, 173.  
That man is of the dust, and to dust to return. 172, 173.  
That the thought of death ought to be comfortable, in regard of God's mercy promised. 173, 174, 175, 176.   

CHAP. VII.  
Of the day of Judgement, the same described, with the fruits and effects thereof. 177.  
The several appellations of the day of Judgement. 177, 178, 179.  
The terribleness of the day of Judgement, with the manner thereof. 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189.  
Touching the manner of our change at the day of Judgement. 187, 188.  
That God will deliver his in the day of Judgement. 188.  
That because man was so wicked, God made the dumb creatures to take part of the punishment with him. 189, 190.  
A Sermon preached upon this text, 2 Cor. 5.10. For we must all appear before the Judgement-seat of Christ. 195.    

ERRATA.  
Fol. 31. line 1. these words omitted, (nisi introspieere, in mentem suam.) 51. l. 29. (that) for (the) 54. l. 1. the first (all) too much. 83. l. 6. (that) too much. 87. l. 16. (& dignitio tua) for (est dignatio tua.) 88 l. 1. (serio) for (serious.) 112. l. 1. (not) too much. 121. l. last (word) for (sword) 124. l. 7.8.9. read (morbidus, putridus, cassus, auspicatus). 125. l. 3. (dives) for (dies.) and l. 13. (is) to be left out. 128. l. 3, 4. (melior) for (melius) 136. l. 7. (shall) too much. 141. l. 28. (distinction) for (direction.) 144. l. 22, (moriamini) for (mori●mini.) & l. 27. (O nqnom) for (O nequam.) 148. l. 21. (ereunti) for (exennti.) 156. l. 24. (quod) for (quid.) 159. l. 14. (provectio) for (profectio.) 161. l. 17. (bono) for (bona.) & l. 26. (sciet) for (sociat.) 162. l. 7. (transgradimur) for (trunsgredimur.) and l. 10. (temporali itinere de cursa) for (temporalis itineris decursu) 165. l. 20. (jubat) for (jubet.) 170. l. 5. (somnum) for (somnus) or somnium.) In the Sermon, 2. division, the generality of the Judgement, we must all, (appear) here to be left on't: the 3. division, the severity of the Judgement in this word, (appear) here to be added.   

CHAP. I. Touching the sacred word of God, with certain directory Rules and observations, by way of Caveats, to be made use of, for the more profitable, and better understanding of the holy Scriptures, and sacred word of God, whensoever we do either read, or hear the same preached unto us.  
FIrst, the constant, and frequent reading, and hearing of the Word of God, and the due meditation thereon, is a duty, and service commanded us by God himself, and by him enjoined, to be duly and carefully performed by us; with his good blessings promised if we so do, and his ensuing judgements threatened, if we neglect the same: all which appeareth by many places of Scripture. 
Deut. chap. 11. vers. 18.19.20.21.  Ye shall lay up these my words, in your heart, and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes.  
And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up.  
And thou shalt write them upon the door posts of thine house, and upon thy gates.  
That your days may be multiplied, and the days of your children, in the land which the Lord swore unto your fathers, to give them, as the days of heaven upon the earth.  
Observe, 
Deuteronomie chap. 12. vers. 28.  and hear all these words which I command thee, that it may go well with thee, and with thy children after thee, for ever, when thou dost that which is good, and right in the sight of the Lord thy God.  
And it shall be, 
Deuteronomie chap, 17. vers. 18.19.  when he sitteth upon the throne of his kingdom, that he shall write him a copy of this Law in a book.  
And it shall be with him, and he shall read therein all the days of his life, that he may learn to fear the Lord his God, to keep all the words of this law, and these statutes to do them.  
And Moses wrote this law, 
Deuteronomie chap. 31. vers. 9, 10, 11, 12.  and delivered it unto the priests, the sons of Levi.  
And Moses commanded them saying.  
Gather the people together, men, and women, and children, and the stranger that is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this law.  
But the word is very nigh unto thee, 
Deuteronomie ch. 30. vers. 14.  in thy mouth, and in thy heart, that thou mayest do it.  
The word is nigh thee, 
Romans ch. 10. ver. 8.  even in thy mouth, and in thy heart, that is the word of faith which we preach.  
This book of the law shall not departed out of thy mouth, 
Joshua chap. 8. vers. 8.  but thou shalt meditate therein, night and day, that thou mayest observe to do according to all that is written therein: for than thou shalt make thy way prosperous, and then thou shalt have good success.  
Whoso despiseth the word, 
Prov. 13.13.  shall be destroyed, but he that feareth the commandment shall be rewarded.  
I have sent unto you all my servants the prophets, 
Jeremiah cham 7. ver. 25, 26.  daily rising up early, and sending them.  
Yet they harkened not, nor inclined their ear, but hardened their neck, they did worse than their fathers.  
How do ye say, 
Jeremiah cham 8. ver. 8.9.  we are wise, and the law of the Lord is with us? Lo, certainly, in vain made he it, the pen of the Scribes is in vain.  
The wise men are ashamed, they are dismayed, and taken; so, they have rejected the word of the Lord, and what wisdom is in them?  
But unto the wicked God saith, 
Psalm 50. ver. 16.17.  what hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth, seeing thou hatest instruction, and castest my words behind thee.  
Jesus answered and said unto them, 
Matthew cham 22. vers. 29.  Ye do err, not knowing the Scriptures, nor the power of God?  
And Jesus answering, 
Mark chap. 12. ver. 24.  said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God.  
Search the scriptures, 
John chap. 5. ver. 39  for in them ye think ye have eternal life, and they are they which testify of me.  
And the brethren immediately sent away Paul and Silas by night unto Berea: 
Acts chap. 17. ver. 10.11.  who coming thither, went into the Synagogue of the Jews.  
These were more noble than those of Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so.  
Till I come, 
1 Timothy ch. 4. ver. 13. Revelation ch. 3. ver. 3.  give attendance to reading, to exhortation, to doctrine.  
Blessed is he that readeth, and they that hear the words of this Prophecy, and keep those things which are written therein.  
The secret things belong unto the Lord our God: 
Deuteronrmy ch. 29. ver. 29.  but those things which are revealed, belong unto us, and to our children for ever, that we may do all the words of this law.  
Secondly, as we are thus to read, and hear the Word of God, 
A preparatory Prayer, aught to be used, before our Reading, and hearing of the Word of God.  and also to meditate thereon, so we are likewise to fit and prepare ourselves before hand, for the due performance of these so religious duties. And this preparation ought to be by our earnest, and hearty prayer unto God, that he would be graciously pleased to Bless us in our reading, in our hearing of his sacred Word, and in our meditations thereon. That he would be pleased to open the eyes of our understandings, to bless our memories, to sanctify our affections, and so to season us throughout, with the lively grace of his holy Spirit, inwardly working in us, that so thereby we may be the better enabled to turn all our reading, hearing, meditations, and remembrance, into a due and careful practice thereof, in the whole course of our lives and conversations. And we are likewise to take heed what we hear, and how we hear.  
If we desire to profit by Reading of the Word of God, 
Rules by St. Augustin, to be observed in Reading the Scriptures.  we must then duly and carefully observe these few directions given us for that purpose by S. Augu●●ine: as namely;  
First, we must Read the same with all reverence.  
Secondly, we must read the same with all humility.  
Thirdly, we must read the same with earnest prayer unto God, for his blessing on our labours therein.  
Fourthly, we must read the same, and so read it, as that we make particular application of that which we read, unto ourselves, for direction of our lives.  
For as S. 
St. Augustine.  Augustine well observeth, Beatus quis? beatus est ille homo, qui sic legit sacras scripturas, ut verba vertat in opera. Who is happy? even he is a happy man, that doth so read the holy scriptures, that he may turn all his words into works.  
Again, 
Directions preparatory for our better hearing of the word of God preached.  if we desire to profit by hearing of the Word of God preached unto us, we must then with all care and diligence, observe these few following directions: as namely;  
First, we must hear the same with a holy attention to the word of God.  
Secondly, we must look diligently to our hearts, that they wander not.  
Thirdly, we must come having a resolved obedience to the powerful word of God.  
Fourthly, we must be careful of our eyes, that they wander not, that they be neither wanton, dull, or sluggish.  
Fifthly, we must not be asleep in our sins, as jonah was in the ship: we must not think ourselves to be in security.  
Sixthly, we must join faith to the word heard, and believe it.  
And that from a child thou hast known the holy Scriptures, 
2 Timothy chap. 3. ver. 15.16.17.  which are able to make thee wise unto falvation, through faith which is in Christ Jesus.  
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.  
That the man of God may be perfect, throughly furnished unto all good works.  
Seventhly, we must subscribe unto the truth of the word of God.  
Eighthly, we must yield a reverend obedience, and submission unto the word of God.  
Forasmuch as ye are manifestly declared to be the epistle of Christ, 
2 Corinthians chap. 3. ver. 3.  ministered by us, written, not with ink, but with the Spirit of the living God, not in tables of stone, but in fleshly tables of the heart.  
Ninthly, we must not come with any prejudicated opinion of the minister we are to hear.  
And the king of Israel said unto Jehoshaphat, 
1 Kings chap. 22. ver. 8.  There is yet one man (Micaiah) the son of Imiah, by whom we may inquire of the Lord, but I hate him, for he doth not prophesy good concerning me, but evil. And jehoshaphat said, Let not the king say so.  
Now while Paul waited for them at Athens, 
Acts chap. 17. ver. 16.17.18.  his spirit was stirred in him, when he saw the City wholly given to idolatry.  
Therefore disputed he in the Synagogue with the Jews, and with the devout persons, and in the market daily, with them that met with him.  
Then certain of the Philosophers, of the Epicureans, and of the Stoics encountered him: and some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus and the Resurrection.  
Tenthly, we must draw near, and make haste to come and hear the word of God preached unto us; we must come willingly thereunto, because that God hath commanded, and enjoined us so to do; and God hath promised to bless us, in our speaking, and in our hearing.  
The Lord hath given me the tongue of the learned, 
Isaiah cham 50. ver. 4.5.  that I should know how to speak a word in season, to him that is weary: He wakeneth morning by morning, he wakeneth mine ear, to hear as the learned.  
The Lord God hath opened mine ear, and I was not rebellious, neither turned away back.  
The hearing ear, 
Proverbs chap. 20. ver. 12.  and the seeing eye, the Lord hath made even both of them.  
Behold, their ear is uncircumcised, 
Jeremiah chap. 6. ver. 10.  and they cannot hearken.  
It is well observed by one; That  
First, It is God, and he alone, that fitteth and prepareth the ears of all, to hear aright his word preached unto them.  
He openeth the ears of men, 
Job chap. 33. ver. 16.  and sealeth their instructions.  
Sacrifice and offering thou didst not desire, 
Psalm 40. ver. 6.  mine ears hast thou opened.  
Secondly, It is God, and he alone, that openeth the heart, as he did the heart of Lydia, and doth, as it were, dig, delve, and prepare the same, to receive the word preached, as seed sown in good ground, that so it may take deep root downwards, and bring forth good fruit upwards, for the amendment of our lives, and salvation of our souls.  
And a certain woman named Lydia, 
Acts chap. 16. ver. 14.  a seller of purple, of the City of Thyatyra, which worshipped God, heard us; whose heart the Lord opened, that she attended unto the things which were spoken of Paul.  
But that, 
Luke chap, 8. ver. 15.  on the good ground, are they which in an honest, and good heart, having heard the word, keep it, and bring forth fruit with patience.  
Thirdly, It is God, and he alone, that doth bless our memories, with a retentive faculty, to keep, and retain the word which we hear preached unto us.  
Fourthly, It is God, and he alone, that enlightens, and illuminates our understandings, and sanctifieth our affections, by the powerful operation of his holy Spirit in us, thereby enabling us, to put in practice in our lives and conversations, that which we have heard preached unto us. And all this thus wrought in us, for the comfort and salvation of our souls, in and through Christ Jesus, our blessed Lord and Saviour.  
We must likewise take heed what we hear, and how we hear.  
Thirdly, 
The powerfulness of God's word, and the benefits we have thereby.  We are both in our reading, and hearing of the word of God, and in our meditations thereon, to take into our serious consideration, the powerfulness of the word of God, and the great, and unspeakable benefits we receive thereby, divers ways manifested unto us by these ensueing places of Scripture.  
In sacra scriptura, quicquid docetur, 
Hugo libro 3. de anima.  veritas, quicquid praecipitur, bonitas, quicquid promittitnr, faelicitas est. Nam Deus veritas est sine fallacia, bonitas sine malitia, faelicitas sine miseria: ut Hugo libro 3. de anima. In the holy Scripture, 
Hugo.  whatsoever is taught, is truth, whatsoever is commanded, is goodness, and whatsoever is promised, is happiness. For God is truth without falsehood, goodness without malice, and happiness without misery: as Hugo well observeth, in his third book of the soul.  
Sacra Scriptura, 
S. Gregory in moral.  tanto plus diligitur, quanto amplius meditatur: ut inquit St. Gregory, in moral. The holy Scripture is so much the more loved of us, by how much the more we do meditate therein: 
S. Gregory.  as St. Gregory observeth.  
Doctrina scripturae perfecta est, 
Piscator fol. 22. cap. 14.  omnia scilicet tradens, qua ad verum Dei cultum, & ad aeternam nostram salutem sunt necessaria: ut Piscator fol. 22. cap. 14. The doctrine of the scripture is perfect, 
Piscator.  that is to say, showing unto us all things necessary, both to the due worship of God, and our own eternal salvation.  
Finis seu scopus Dei in scriptura, 
Piscator fol. 22. cap. 13.  est crudire populum suum de recto cultu sui, & vera hominis faelicitate, & perfecta est, tradens omnia quae sunt ad istum scopum assequendū necessaria: ut Piscat. fol. 22. cap. 13. The end and purpose of God in the scriptures, is to instruct his people and children, in the true, 
Piscator.  and right worship of him, as also in the happiness of man: and the same is likewise perfect, teaching us all things which are necessary to the attaining unto of that end.  
Doctrina scripturae certo vera est, 
Piscator.  quip ab instinctu Spiritus sancti profectus. erroneum igitur necesse est, quicquid cum eo pugnat: ut Piscator fol. 22. cap. 18. The doctrine of the Scripture is certainly true, because it proceedeth from the instinct, and inspiration of the holy Spirit of God: and therefore it falleth out that whatsoever is repugnant thereunto, must needs be erroneous.  
A good encouragement for all to read the scriptures. 
An excouragement to read the Scriptures.   
In scriptures abundat, & quod robustus comedat, & quod parvulus sugat. In the scriptures there is such abundance, 
Fulgentius.  as that strong men may there find meat to eat, and the weak young suckling may there also find fitting food for him to suck on: as Fulgentius observeth  
Divinus sermo, sicut mysteriis, prudentes exercet, sic plerunque superficie simplices refovet. Habet in publice, unde parvulos nutriat, servat in secreto, 
Gregory Epist. ad Leaned.  unde mentes sublimium admiratione suspendat: ut Gregory Epist. ad Leandr. The word of God, as in mysteries, doth exercise the wise, so in a superficial way of knowledge, it doth comfort, and refresh the weak and simple. It hath in common, whereby it may nourish the young ones: and it keeps in secret, that whereby it may hold in suspense with admiration, the minds of the sublimate and learned: as Gregory observeth in his epistle to Leander.  
And again, as the same Author observeth. 
Gregory Epist. ad Leaned.   
It is a deep, and yet a shallow ford; Ubi agnus ambulat, & ubi clephas natat: where the Lamb may wade, and where the greatest Elephant may swim.  
Or, where the weakest in knowledge and understanding, may find much comfort; and where the greatest and most profound scholar may find matter enough to work upon.  
For since I spoke, 
Jeremiah cham 20. ver. 8.9.  I cried out, I cried violence, and spoil, because the word of the Lord was made a reproach unto me, and a derision daily. Then I said, I will not make mention of him any more, nor speak any more in his name. But his word was in mine heart as a burning fire, shut up in my bones, and I was weary with forbearing, and I could not stay.  
Is not my word like as fire, 
Jeremiah cham 23. ver. 29.  saith the Lord, and like a hammer, that breaketh the rock in pieces?  
But to this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word.  
Hear the word of the Lord, 
Isaiah cham 66. ver. 2.5.  ye that tremble at his word.  
My word shall not return unto me void, 
Isaiah cham 55. ver. 11.  but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.  
The word of God called a sword, 
Revelation chap. 19 ver. 21.  which sword proceeded out of his mouth.  
The word of God is quick and powerful, 
Hebrews chap. 4. ver. 52.  and sharper than any two edged sword, piercing even to the dividing asunder of soul, and spirit, and of the joints, and marrow, and is a discerner of the thoughts and intents of the heart.  
And he was clothed with a vesture dipped in blood, 
Revelation chap. 19 ver. 13.  and his name is called the word of God.  
As for me, 
Isaiah cham 29. ver. 21.  this is my covenant with them, saith the Lord, my spirit that is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth, and for ever.  
Blessed are they that hear the word of God, 
Luke chap. 11. ver. 28.  and keep it.  
Receive with meekness, 
James chap. 1. ver. 21.  the engrafted word of God, which is able to save your souls.  
Keep therefore, 
Deuteronomy chap. 29. ver. 9  the words of this covenant, and do them, that so ye may prosper in all that ye do.  
As new born babes, 
1 Peter chap. 2. ver. 2.  desire the sincere milk of the word, that ye may grow thereby.  
Verily, 
John chap. 5. ver. 24.  verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death to life.  
The word of God, 
The word of God, the word of Reconciliation. 2 Corinthians chap. 5. ver. 18.19.  called the word of Reconciliation.  
And all things are of God, who hath reconciled us to himself, by jesus Christ, and hath given to us the ministry of reconciliation.  
To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them, and hath committed unto us the word of reconciliation.  
The word of God called the word of truth. 
The word of God, the word of Truth. Ephesians cham. 1. ver. 13.   
In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also, after that ye believed, ye were sealed with that holy Spirit of promise.  
The word of God called the word of life. 
The word of God, the word of life. Philippians chap. 2. ver. 16.   
Holding forth the word of life, that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.  
The word called the word of Christ. 
The word called the word of Christ. Collossians chap. 3. ver. 16. The word called the faithful word of God. Titus chap. 1. ver. 9   
Let the word of Christ dwell in you, richly, in all wisdom.  
The word called the faithful word of God.  
Holding fast the faithful word of God, as he hath been taught, that he may be able by sound doctrine, both to exhort, and to convince the gainsayers.  
Thy word have I hid in my heart, 
Psal. 119. ver. 11. and 42.  that I might not sin against thee.  
So shall I have wherewith to answer him that reproacheth me: for I trust in thy word.  
So then faith cometh by hearing, 
Romans ch. 10. ver. 17.  and hearing by the word of God.  
Fourthly, In our reading, and hearing of the word of God, and in our meditations thereon, the due consideration of all this, aught to stir up in us a love unto the same, and a rejoicing therein; as by these ensuing places of Scripture may appear.  
I rejoice at thy word, 
Psal. 119. ver. 162. Jeremiah cham 15. ver. 16.  as one that findeth great spoil.  
Thy words were sound, and I did eat them, and thy word was unto me the joy, and rejoicing of my heart, for I am called by thy name, O Lord God of hosts.  
Lord, 
Psal. 26. ver. 8.  I have loved the habitation of thy house, and the place where thine honour dwelleth.  
I was glad when they said unto me, 
Psal. 122. ver. 1.  Let us go into the house of the Lord.  
For a day in thy Courts is better than a thousand: 
Psalm. 84. ver. 10.  I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.  
O how I love thy law, 
Psalm. 119. ver. 97.127.  it is my meditation all the day.  
Therefore I love thy commandments above gold, yea above fine gold.  
I delight to do thy will, 
Psal. 40. ver. 8.  O my God: yea thy law is within my heart.  
Fifthly, These precedent observations being thus made use of by us, the word of God which we have thus read, heard, and meditated on, will then doubtless, be a constant, and a perpetual comfort unto us at all times, both in life and death.  
Be thou faithful unto death, 
Revelation chap. 2. ver. 10.  and I will give thee a crown of life.   

CHAP. II. Of the several Books mentioned in the Scriptures.  
THine eyes did see my substance, 
Psal. 139. ver. 16.  yet being unperfect, and in thy Book all my members were written, which in continuance were fashioned, when as yet there was none of them.  
Then they that feared the Lord, 
Malachi chap. 3. ver. 16, 17, 18.  spoke often one to another, and the Lord harkened, and heard it, and a Book of remembrance was written before him, for them that feared the Lord, and that thought upon his name.  
And they shall be mine, 
The difference between the wicked, and the righteous, in the day of Judgement.  saith the Lord of hosts, when I make up my jewels, and I will spare them, as a man spareth his own son that serveth him.  
Then shall ye return, and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not.  
Thou tellest my wander, 
Psal. 56. ver. 8.  put thou my tears into thy bottle, are they not in thy book?  
And in that day shall the deaf hear the words of the book. 
Isaiah cham 29. ver. 18.   
Seek ye out of the book of the Lord, and read. 
Isaiah cham 34. ver. 16.   
And at that time shall Michael stand up, the great prince, 
Daniel cham 12. ver. 1.  which standeth for the children of thy people, and there shall be a time of trouble, such as never was since there was a Nation, even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.  
And many of them that sleep in the dust of the earth shall awake, 
Daniel cham 12. ver. 2, 3.  some to everlasting life, and some to shame, and everlasting contempt.  
And they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars, for ever and ever.  
A fiery stream issued, 
Daniel cham 7. ver. 10.  and came forth from before him; thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgement was set, and the books were opened.  
But thou, O Daniel, 
Daniel cham 12. ver. 4.  shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.  
And these shall go away into everlasting punishment, 
Matthew cham 25. ver. 46.  but the righteous into life eternal.  
For the hour is coming, 
John chap. 5. ver. 28, 29.  in the which all that are in the graves shall hear his voice:  
And shall come forth, they that have done good, unto the Resurrection of life, and they that have done evil, unto the Resurrection of damnation.  
Let them be blotted out of the book of the living, 
Psalm 69. ver. 28.  and not be written with the righteous.  
He that overcometh, 
Revelation chap. 3. ver. 5.  the same shall be clothed in white raiment, and I will not blot out his name out of the book of life, but I will confess his name, before my father, and before his angels.  
And I entreat thee also, 
Philippians ch. 4. ver. 3.  true yoke-fellow, help these women, which laboured with me in the Gospel, with Clement also, and with other my fellow labourers, whose names are in the book of life.  
And it was given unto him, 
Revelation ch. 13. ver. 7, 8.  to make war with the Saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.  
And all that dwell upon the earth shall worship him, whose names are not written in the book of life, of the Lamb, slain from the foundation of the world.  
The beast that thou sawest, was, 
Revelation chap. 17. ver. 8.  and is not, and shall ascend out of the bottomless pit, and go into perdition, and they that dwell on the earth shall wonder, and whose names are not written in the book of life, from the foundation of the world, when they behold the beast that was, and is not, and yet is.  
And I saw the dead, small, 
Revelation ch. 20. ver. 12, 13.  and great, stand before God, and the books were opened: and another book was opened, which is the book of life, and the dead were judged, out of those things which were written in the books, according to their works.  
And the sea gave up the dead which were in it, and death, and hell delivered up the dead which were in them, and they were judged every man according to their works.  
And death, 
Revelat. chap. 20. ver. 14, 15.  and hell were cast into the lake of fire.  
And whosoever was not found written in the book of life, was cast into the lake of fire.  
And if any man shall take away from the words of the book of this prophecy, 
Revelat. chap. 2 r 2. ve 19  God shall take away his part out of the book of life, and out of the holy City, and from the things which are written in this book.  
Books named in the Scripture, and not to be found: as namely;  
Is not this written in the book of (jasher) the marginal note of an old Bible, 
joshua chap. 10. ver. 13.  being, as some read it, In the book of the righteous; meaning Moses. The Chaldee text reading. In the book of the Law: But it is like that it was a book thus named, which is now lost. All this in the marginal notes of an old Bible.  
As it is written in the book of jasher, 
2 Samuel cham 11. ver. 18.  or righteous, as the marginal note is.  
Wherefore it is said in the book of the wars of the Lord, 
Numbers chap. 21. ver. 14.  (or of the battles) which by a marginal note in an old Bible, seemeth to be the book of the judges, or a book which is lost.  
Concerning the acts of David the king, behold, 
1 Chron. chap. 29. ver. 29.  they are written in the book of Samuel the Seer, and in the book of Nathan the prophet, and in the book of Gad the Seer. The marginal note in an old Bible, is, that the books of Nathan, and Gad, are thought to have been lost in the captivity.  
And there shall in no wise, 
Revelation ch. 21. ver. 27.  enter into it, any thing, that defileth, neither whatsoever worketh abomination, nor maketh a lie; but they, which are written in the Lamb's book of life.  
There is, as One well observeth, a two fold Book of God: as namely;  
First, there is Liber Providentiae, that is, the Book of God's Providence, whereby we are taught, to know our duties to God, and to refer ourselves, and all our actions, to his Divine Providence, and mercy: and to use his good blessings on us bestowed, to his glory. All which, if we thus do, we shall then receive all things necessary in this world, and life eternal in the world to come.  
But if we are disobedient, and do contrary to all this; then there is a second Book, which will be opened against us: as namely;  
Secondly, there is Liber Judicii, the Book of God's Judgement, whereby we shall receive all the Judgements of God, therein mentioned, and pronounced against the wicked and disobedient.  
Then shall the king say unto them, 
Matthew cham 25. ver. 34.  on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you, from the foundation of the world.  
Then shall he say also unto those, 
Matthew cham 25. ver. 41.  on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his angels.  
It is observed by a Father, That there is another book, and that is called Codex Conscientiae, the book of a man's conscience.  
St. chrysostom observeth thus much, 
S. Chrysostom.  (sc.) That,  
Conscientia est codex, in quo, quotidiana nostra peccata, rescribuntur. The Conscience is a book, in the which, our daily sins and offences, are writ down, registered, and recorded against us; as S. chrysostom observeth.  
And as touching Conscience;  
There is a Threefold quality of the Conscience, 
Of Conscience.  as One observeth; as namely:  
First, Testificare de praeterito, that is, to bear testimony, and witness, of what is done by us, and past.  
Secondly, Accusare, vel excusare, to accuse us, of what we have done, or else to excuse us.  
Thirdly Solvere, vel ligare; That is, either to let us lose, or else to bind us fast up.  
For when the Gentiles, 
Romans chap. 2. ver. 14.15.16.  which have not the Law, do by nature, the things contained in the Law, these having not the Law, are a Law unto themselves.  
Which show the work of the Law, written in their hearts, their Conscience also bearing witness, and their thoughts, mean while, accusing, or else excusing one another.  
In the day, when God shall judge the secrets of men, by Jesus Christ, according to my gospel.  
Conscientia, est, quasi cordis scientia, 
S. Bernard.  ut S. Bernard. The conscience is, as it were, the very knowledge of the heart.  
By strength, stratagems, and policy, men do overcome their enemies: But God convinceth a man only by the guilt of his conscience, the which will convict him at the last day, or acquit him.  
Deus, 
S. Augustin.  coram quo judicandus sis, justus est Judex. God, before whom thou art to be judged, is a just God, and Judge; and he will only judge us by the testimony of our own consciences; as S. Augustine observeth.  
Quid prodest, 
Seneca.  non habere conscium, habenti conscientiam? ut Seneca: that is, What can it profit, or avail thee, to have no witness to testify against thee, having thy own conscience, which is as good as a thousand witnesses, to accuse thee?  
Nullum putaveris locum sine teste, & memineris, Deum habere te testem. That is, Do not thou think any place free from a witness; and be thou mindful, that God hath thee thyself, to be a witness against thyself, by thy own conscience, accusing thee, as a Father observeth.  
Si honesta sunt, 
Seneca.  quae facis, omnes sciant, si turpia, quid refert, neminem scire, cum tu ipse scias? O te miserum, si contemnis hunc testem, ut Seneca. If the things which thou dost, are honest, and good, it is no matter then who knoweth thereof: But if the things are ill which thou dost, what doth it then avail thee, that none do know thereof, when as thou thyself knowest it. O miserable man that thou art, if thou contemn, and despise this testimony, as Seneca observeth.  
Turpe facturus, te, sine teste time.  
When thou art doing any thing that is ill, then fear thyself; even thy own conscience, though that no other witness be present.  
In omnibus quae agis, 
S. Bernard.  Deum praesentem cogita, cave itaque, ne vel signo, vel facto offendas, qui ub que praesens, cernit quicquid facis; ut S. Bernard. In all things which thou dost, think God always to be present before thee, and therefore take heed, lest thou any ways offend, either by deed, or otherwise; for he, even that God which is every where present, doth see, 
S. Bernard.  and behold all that thou dost: as St. Bernard observeth.  
Deus totus est sensus, totus visus, totus auditus: Pliny. God is altogether sense, and understanding, altogether eyes, and seeing, 
Pliny.  altogether ears, and hearing; as Pliny observeth.  
Deus est totus auris, totus oculus, 
Irenaeus.  ut Irenaeus. god is all ears, all eye, he heareth every thing, and he seethe every thing, which is acted, and done by us; as Irenaus observeth.  
Noli peccare, nam Deus vidit, Angeli astant, Diabolus accusabit, Conscientia testabitur, Infernum cruciabit; ut Pater. Therefore do not thou offend, for God sees thee, the Angels behold thee, the Devil will accuse thee, thy own Conscience will witness, and testify against thee, and Hell will torment thee.  
Aut si peccare vis, 
St. Augustin.  quaere locum ubi Deus te non videat, & fac quod vis; ut S. Augustin. If notwithstanding all this, thou wilt needs offend, and commit sin, then seek thee out a fitting, and convenient place; yea even such a place to act thy sin in, where God may not see, nor behold thee; and then freely do what thou wilt. 
St. Augustin.  S. Augustine.  
Conscientia rea, est semper inquieta; ut Isiodor. 
Isiodor.  A guilty conscience is always unquiet.  
A good conscience is thus qualified, and hath,  
First, in cord puritatem, Purity in the heart.  
Secondly, in o'er veritatem, Truth and verity in the mouth. And  
Thirdly, in actione rectitudinem, Uprightness in all the actions; 
S. Bernard.  as St. Bernard observeth.  
Conscientia, nihil aliud est, secundum quosdam. The Conscience, as some do hold, is nothing else, but the soul, reflecting on itself.  
Conscientia est judex sui ipsius. Conscience in a man, is the judge of himself.  
It is a secret spy in ourselves, censuring all our actions, by us done, or to be done, whether good, or bad.  
Conscientia est scientia cum alio, & testis perpetuus est conscientia. Conscience, it is knowledge with another, and our Conscience is, and will be, a perpetual witness, for us, or against us; as a Father observeth.  
Conscientia, ante peccatum froenum, post peccatum flagrum. Our Conscience, before we do offend, is as a bridle, to keep us from offending, but after we have offended, it is then as a whip, continually to lash, and torment us, for the same: and this makes a man in all places, and in all companies, full of continual fears, his conscience ever tormenting him. And as the saying is true,  Heu quam difficile est, crimen non prodere vultu. 
How hard, and difficult a thing it is, for a man not to discover his fault, and offence, even by his countenance.  
A Father, speaking of a man of an ill conscience, saith thus; Though he be Tutus à judicio alieno, free from the judgement of another; yet he is not Tutus à judicio suo, free from his own judgement, of, and against himself; as appeared in judas, saying,  
I have sinned, 
Matthew cham 27. ver. 4, 5.  in that I have betrayed innocent blood.  
And he cast down the pieces of silver, in the Temple, and departed, and went, and hanged himself.   

CHAP. III. Of the Old Testament, and of the New, Or, of the Law, and of the Gospel, and of the differences between them.  
FIrst, Novum Testamentum, est in Veteri velatum, Vetus in Novo revelatum, ut St. Augustin. 
St. Augustin.  The New Testament is covered, shadowed, and hid, as it were under a veil, in types, and figures, in the Old Testament, But the Old Testament is manifested, and revealed in the New. Or,  
Secondly, Novum Testamentum in Veteri latet, Vetus Testamentum in Novo patet; ut St. Augustin. 
St. Augustin.  The New Testament lieth hid in the Old, and the Old Testament is laid open in the New.  
Thirdly, In the Old Testament, we see what we are by Nature, and what duty, and performance the Law requireth, and exacteth from us.  
In the New Testament, we see what we are by grace, by our new birth, being regenerated, and born anew, in Christ Jesus, and by the gracious working of his holy Spirit in us, we are thereby renewed, and changed in our minds, and conversations, and so hereby, our natural and corrupt being by our first birth, is turned, and changed unto a gracious and a spiritual being, by this our second, and new birth.  
And again, In the New Testament, we also see, what we shall be after this life, in the state of glory, of happiness, and eternity, in the kingdom of heaven, purchased for us, by the death, and passion of Christ Jesus, our blessed Lord and Saviour; who is gone before, by his powerful Resurrection, and Ascension up to Heaven, there to prepare a place, and a glorious being for us.  
All which is very lively set forth unto us in the New Testament.  
And therefore a Father well saith, That Nunquam erit in vita aeterna, cum Christo beatus, qui non est in hac vita, in Christo sanctus. That is, He shall never be happy with Christ, in the life to come, and eternal, who is not in this life, holy and sanctified in Christ.  
It is well observed, That man hath a Threefold being, as namely;  
First, Esse naturae, a Natural being by birth.  
Secondly, Bene esse gratiae, a well-being by grace, by his new birth. And  
Thirdly, Optime esse gloriae, his glorious being by death; the same being an entrance into a life of glory.  
These three, being all of them specified by this ensuing place of Scripture, etc.  
Jesus answered, and said unto him, 
John 3.3, 5, 6 8.  Verily I say unto thee, except a man be born again, he cannot see the kingdom of God.  
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,  
That which is born of the flesh, is flesh, and that which is born of the Spirit, is spirit.  
The wind bloweth where it listeth, 
John 14.2, 3.  and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one, that is born of the Spirit.  
In my father's house are many mansions, I go to prepare a place for you.  
And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also.  
Fourthly, 
Gen. 2.  the Old Testament, or the law, showeth unto us our miserable estate and condition we are in, by sin, and by the fall of our first parents in Paradise.  
The New Testament, or the Gospel, showeth unto us our happy estate and condition we are in, by grace, by the merits, death, and passion, Resurrection, and ascension of our Lord and Saviour jesus Christ.  
For now is Christ risen from the dead, 
1 Cor. 15.20, 21, 22.  and become the first fruits of them that slept.  
For since by man came death, by man came also the Resurrection of the dead.  
For as in Adam all die, even so in Christ shall all be made alive.  
For the wages of sin is death, 
Rom. 6.23.  but the gift of God, is eternal life, through jesus Christ our Lord.  
And sin when it is finished, 
James 1.15.  bringeth forth death.  
As by the offence of one, 
Rom. 5.18, 19, 20, 21.  judgement came upon all men, to condemnation; even so, by the righteousness of one, the free gift came upon all men, unto justification of life.  
For as by one man's disobedience, many were made sinners, so by the obedience of one, shall many be made righteous.  
Moreover, the Law entered, that the offence might abound: but where sin abounded, grace did much more abound.  
That as sin hath reigned unto death, even so might grace reign through righteousness, by lesus Christ our Lord.  
Fifthly, In the Old Testament we have many Prophecies, and foretellings of Christ our Saviour to come.  
In the new Testament, or Gospel, we have the joyful news, and glad tidings, of the birth of our Lord and Saviour jesus Christ.  
And hereupon one well saith;  
The Gospel, or the good spell, because the Gospel bringeth us good, and glad tidings of salvation, in, and by jesus Christ.  
And there were in the same country shepherds, abiding in the field, 
Luke 2.8, 9, 10, 11, 12.  keeping watch over their flock by night.  
And lo, the Angel of the Lord came upon them, and the glory of the Lord shone round about them, and they were sore afraid.  
And the Angel said unto them, fear not, for behold, I bring you good tidings, of great joy, which shall be to all people.  
For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord.  
And his name was called Jesus, which was so named, of the Angel, before he was conceived in the womb.  
Behold, 
Mat. 1.20, 21, 22, 23.  the Angel of the Lord appeared unto him, in a dream, saying, joseph, thou son of David, fear not, to take unto thee Marry thy wise, for that which is conceived in her, is of the holy Ghost.  
And she shall bring forth a son, and thou shalt call his name jesus, for he shall save his people from their sins.  
Now all this was done, that it might be fulfilled, which was spoken of the Lord, by the Prophet, saying,  
Behold, 
Isaiah 7.14.  a Virgin shall be with child, and shall bring forth a son, and shall call his name Emmanuel, which being interpreted, is God with us.  
And the word was made flesh, 
John 1.14.  and dwelled among us, and we beheld the glory, as of the only begotten son of the father, full of grace and truth.  
Who, 
1 Pet. 1.20.  verily, was fore-ordained, before the foundation of the world, but was manifest in these last times for you.  
But when the fullness of time was come, God sent forth his son, made of a woman, and made under the Law.  
To redeem them that were under the Law, 
Gal. 4.4, 5.  that we might receive the adoption of sons.  
Sixthly, The Law tieth us to an active obedience, and due performance of all which the Law requireth to be done by us.  
Dicit Lex, hoc fac, & vive: that is, do, and perform all this which is commanded, and live.  
Now therefore, harken, O Israel, 
Deut. 4.1, 2.  unto the statutes, and unto the judgements which I teach you, for to do them, that ye may live, and go in, and possess the land which the Lord God of your fathers giveth you.  
Ye shall not add unto the word which I command you, neither shall ye diminish aught from it, that ye may keep the commandments of the Lord your God, which I command you.  
What thing soever I command you, 
Deut. 12.32.  observe to do it: thou shalt not add thereunto, nor diminish from it.  
Ye shall do my judgements, and keep mine ordinances, 
Levit. 18.4, 5.  to walk therein, I am the Lord your God.  
Ye shall therefore keep my statutes, 
Levit. 20.8.  and my judgements, which if a man do, he shall live in them: I am the Lord.  
And ye shall keep my statutes, and do them, I am the Lord, which sanctify you.  
Therefore shall ye keep my commandments, 
Levit. 22.31.  and do them: I am the Lord.  
But if thou wilt enter into life, 
Mat. 19.17.  keep the commandments.  
Only, 
Joshua 1.8, 9  be thou courageous, that thou mayest observe to do according to all the law which Moses my servant commanded thee, turn not from it, to the right hand, or to the left, that thou mayest prosper whithersoever thou goest.  
This book of the law shall not departed out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe, to do according to all that is written therein: for than thou shalt make thy way prosperous, & then thou shalt have good success.  
Ye shall observe to do therefore, 
Deut. 5.32, 33.  as the Lord your God hath commanded you: Ye shall not turn aside to the right hand or to the left.  
You shall walk in all the ways, which the Lord your God hath commanded you, that ye may live, and that it may be well with you, and that ye may prolong your days in the land which ye shall possess.  
And the Lord shall make thee the head, and not the tail, 
Deut. 28.13, 14.  and thou shalt be above only, and thou shalt not be beneath: if thou harken unto the commandments of the Lord thy God, which I command thee this day, to observe, and to do them.  
And thou shalt not go aside, from any of the words which I command thee this day, to the right hand, or to to the left, to go after other gods, to serve them.  
For not the hearers of the law, 
Rom. 2.13.  are just before God, but doers of the Law shall be justified.  
And I gave them my statutes, 
Ezek. 20.11.  and shown them my judgements, which if a man do, he shall even live in them.  
For Moses describeth the righteousness of the Law: 
Rom. 10.5.  which is of the Law, that the man which doth those things, shall live by them.  
For as many as are of the works of the Law, are under the curse: 
Gal. 3.10, 12.  for it is written, Cursed is every one that continueth not in all things which are written in the book of the Law, to do them.  
And the Law is not of faith, but the man that doth them, shall live in them.  
Cursed be he that confirmeth not all the words of this Law to do them: 
Deut. 27.26.  and all the people shall say Amen.  
The Gospel tieth us only to believe aright in God, and in his son, our Lord and Saviour Jesus Christ. The Gospel only looks upon the eye of our faith, that we believe the promises of God made unto us in Christ Jesus, and that we lay hold on him & make particular application of the benefits of his sufferings, death and passion, Resurrecton, and ascension, unto our souls, by a true and lively faith. And this is all we are commanded and enjoined to do and perform by the Gospel and New Testament.  
Whereupon, it was well said by one, Dicit Evangelium, Crede hoc, & vive; that is, Only believe all this, and thou shalt live.  
He that believeth, 
Mark. 16.16.  and is baptised, shall be saved, but he that believeth not, shall be damned.  
And he said unto her, 
Luke 8.48.  Daughter, be of good comfort, thy faith hath made thee whole, go in peace.  
Straightway, 
Mark 9.24.  the father of the child cried out, and said with tears, Lord, I believe, help mine unbelief.  
And a woman having an issue of blood twelve years, 
Luke 8.43, 44.  which had spent all her living upon Physicians, neither could be healed of any,  
Came behind him, and touched the border of his garment, and immediately her issue of blood stenched.  
For she said within herself, 
Matthew 9.21.  if I may but touch his garment, I shall be whole.  
And Jesus said, who touched me? 
Luke 8.45, 46.  when all denied, Peter and they that were with him, said, The multitude throng thee, and press thee, and sayest thou who touched me?  
And jesus said, Some body hath touched me, for I perceive, that virtue is gone out of me.  
And when the woman saw that she was not hid, she came trembling, 
Luke 8.47, 48  and falling down before him, she declared unto him before all the people, for what cause she had touched him, and how she was healed immediately.  
But jesus turned him about, 
Matth. 9.22.  and when he saw her, he said, Daughter, be of good comfort, thy faith hath made thee whole: and the woman was made whole, from that hour.  
Hereupon St. 
St. Augustin.  Augustin observeth thus much upon this place.;  
Cum de morbo, in morbum, laborasset, cum de morbo desperato, tunc accessit, tetigit, & sanata est. When she laboured of a great disease, and of such a disease, that was even desperate, then, even than she came unto our Saviour jesus Christ, she touched the hem of his garment, and she was immediately healed, and made whole.  
And again, as touching the words of Christ, (who hath touched me?)  
Cum omnes te tangunt indifferenter, quomodo quaeris quis specialiter te tangit? as one observeth. When all men do alike indifferently touch thee, wherefore dost thou inquire, and ask, who hath specially touched thee.  
Thus, and in this manner, tangere Christum, to touch Christ, as a Father well observeth, this was tactus fidei, the touch of her faith.  
And he said unto her, 
Luke 8.48.  Daughter, be of good comfort, thy faith hath made thee whole, go in peace.  
St. 
S. Augustin.  Augustine upon this former place, sheweth two reasons, why Christ our Saviour, used this (before-recited) form of speech.  
Prime, ut mulierem ad confessionem traheret. First, that he might hereby draw the woman to a confession, of what she had done, and for what cause she did it.  
Secundo, ut timorem mulierit probaret. Secondly, that he might hereby prove the fear, and try the faith of the woman.  
And he said to the woman, 
Luke 7.50.  thy faith hath saved thee, go in peace.  
And said unto him, Arise, go thy way, thy faith hath made thee whole.  
This spoken to the Samaritan, 
Luke 17.19.  a leper, being cleansed, and returned to give thanks.  
And jesus said unto him, 
Luke 18.42.  Receive thy sight, thy faith hath saved thee.  
But as many as received him, 
John 17.12.  to them gave he power to become the sons of God, even to them that believe on his name.  
And as Moses lifted up the serpent in the wilderness; 
John 3.14, 15.  even so must the son of man be lifted up.  
That whosoever believeth in him, should not perish, but have eternal life.  
God so loved the world, 
John 3.16, 17, 36.  that he gave his only begotten son, that whosoever believeth in him, should not perish, but have eternal life.  
For God sent not his son into the world, to condemn the world: but that the world through him might be saved.  
He that believeth on the Son, 
John 11.25, 26.  hath life everlasting: and he that believeth not the son, shall not see life; but the wrath of God abideth on him.  
jesus said, 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.  
To him give all the Prophet's witness, 
Acts 10.43.  that through his name, whosoever believeth in him, shall receive remission of sins.  
Be it known unto you therefore, 
Acts 13.38, 39  men, and brethren, that through this man is preached unto you, the forgiveness of sins.  
And by him, all that believe are justified, from all things, from which ye could not be justified by the Law of Moses  
And we believe, 
Acts 15.11.  that through the grace of the Lord jesus Christ, we shall be saved.  
And they said, 
Acts. 16.41.  Believe on the Lord jesus Christ, and thou shalt be saved, and thy house.  
For I am not ashamed of the Gospel of Christ, 
Rom. 1.16, 17, 18.  for it is the power of God, unto salvation, to every one that believeth.  
For therein is the righteousness of God revealed, from faith to faith: as it is written,  
The just shall live by faith.  
But the just shall live by his faith. 
Habakkuk 2.4. Hebrews 10.38. Gal. 3.11.   
Now the just shall live by faith.  
But that no man is justified by the Law, in the sight of God, it is evident: for the just shall live by faith.  
But the Scripture hath concluded all, under sin, 
Gal. 3 22, 23.  that the promise by faith of Christ jesus, might be given to them that believe.  
But before faith came, we were kept under the law, shut up unto the faith, which should afterwards be revealed.  
By the deeds of the law, 
Rom. 3.20, 21, 22.  there shall no flesh be justified in his fight, for by the Law is the knowledge of sin.  
But now, the righteousness of God, without the Law, is manifested by the Law and the prophets.  
Even the righteousness of God, which is by faith of jesus Christ unto all, and upon all that believe.  
For all have sinned, 
Rom. 3.23, 24, 25, 26.  and come short of the glory of God.  
Being justified freely by his grace, through the redemption that is in Christ jesus.  
Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God.  
That he might be just, and the justifier of him which believeth in jesus.  
To him that worketh nor, 
Rom. 4.5.  but beliveth on him that justifieth the ungodly, his faith is counted for righteousness.  
Being justified by faith, 
Rom. 5.1, 2.  we have peace with God, through our Lord jesus Christ.  
By whom also we have access by faith, into this grace, wherein we stand, and rejoice in hope of the glory of God.  
There is therefore now no condemnation to them which are in Christ jesus. 
Rem. 8.1, 2.   
Who walk not after the flesh, but after the spirit.  
For the Law of the spirit of life in Christ jesus, hath made me free from the l●w of sin and death.  
For Christ is the end of the law, 
Rom. 10.4.  for righteousness to every one that believeth.  
The Word is nigh thee, even in thy mouth and in thy heart, 
Rom. 10.8, 9, 10, 11.  that is the Word of Faith, which we preach.  
That if thou shalt confess with thy mouth, the Lord jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved.  
For with the heart man believeth unto righteousness, and with the mouth Confession is made unto salvation.  
For the Scripture saith, Whosoever believeth on him shall not be ashamed.  
Whatsoever is not of Faith, 
Rom. 14.23.  is sin.  
And whosoever believeth on him shall not be ashamed. 
Rom. 9.33.   
It pleased God, 
1 Cor. 1.21.  by the foolishness of preaching, to save them that believe.  
For we walk by faith, 
2 Cor. 5.7.  not by sight.  
I live, yet not I, 
Gal. 2.20.  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.  
They which be of faith are blessed, 
Gal. 3.9, 26.  with faithful Abraham.  
For ye are all the Children of God, by faith in Christ jesus.  
In whom also, 
Ephes. 1.13, 14.  after that ye believed, ye were sealed with that holy Spirit of Promise; which is the earnest of our Inheritance.  
For by Grace are ye saved through Faith, 
Ephes. 2.8.  and not of yourselves; it is the gift of God.  
For if we believe that Jesus died and risen again, 
1 Thess. 4.14.  even so them also which sleep in Jesus, will God bring with him.  
Above all things take the shield of Faith.  
Wherewith ye shall be able to quench all the fiery Darts of the wicked. 
Ephes. 1.16, 17.   
Watch ye, 
1 Cor. 16.13.  stand fast in the Faith, quit you like men, be strong.  
And to whom swore he, 
Heb. 3.18, 19  that they should not enter into his rest, but to them that believed not?  
So we see, that they could not enter in, because of unbelief.  
Let us draw near with a true heart, 
Heb. 10.22.23  in full assurance of Faith, having our hearts sprinkled from an evil Conscience, and our Bodies washed with pure water.  
Let us hold fast the Profession of our Faith, without wavering, for he is faithful that promised.  
Now Faith is the substance of things hoped for, 
Heb. 11.1.  the evidence of things not seen.  
But without Faith it is impossible to please him, 
Heb. 11.6.  for he that cometh to God, must believe, that he is; and that he is a rewarder of them that diligently seek him.  
The whole Chapter being special instances of Faith, 
Of the great Power of faith.  in the true Servants of God, who shown the powerfulness of Faith in general, and of their Faith in particular.  
Looking unto Jesus, 
Heb. 12.2.  the Author and finisher of our Faith.  
Receiving the end of your Faith, 
1 Pet. 1.9, 20.  even the salvation of your Souls.  
Who by him, do believe in God that raised him from the dead, and gave him glory; that your faith and hope might be in God.  
Be thou faithful unto the death, 
Rev. 2.10.  and I will give thee the Crown of life.  
Hence is the patience of the Saints: 
Rev. 14.12.  here are they, that keep that Commandments of God, and the faith of jesus.  
Seventhly. Again, Christus in veteri Testamaento est velatus, Sed in novo Testamento Christus est nobis revelatus.  
Christ in the Old Testament was hid and covered, as it were under a veil, and was only shadowed out unto us:  
But in the New Testament, Christ is there manisestly revealed unto us, and the veil of the old Testament, by him taken away. 
2 Cor. 3.13, 14, 15.   
And not as Moses, which put a veil over his face, that the Children of Israel could not steadfastly look to the end of that which is abolished.  
But their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the old Testament: which veil is done away in Christ.  
But even to this day, when Moses is read, the veil is upon their hearts.  
Nevertheless, where they shall turn to the Lord, the veil shall be taken away.  
And without controversy, 
1 Tim. 3.16.  great is the mystery of Godliness, God was manifest in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up into glory.  
In the beginning was the Word, 
john 1.1, 2, 14.  and the Word was with God.  
And the same was in the beginning with God. 
1 john 1.1, 2, 3, 4.   
And the Word was made flesh, and dwelled among us, and we beheld his glory, the glory, as of the only begotten Son of the Father, full of grace and truth.  
That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life.  
For the Life was manifested, and we have seen it, and bear witness, and show unto you, that eternal life, which was with the Father, and was manifested unto us.  
That which we have seen, and heard declare we unto you, that ye also might have fellowship with us: and truly our fellowship is with the Father, and with his Son jesus Christ.  
And these things writ we unto you, that your joy may be full. 
Exod. 20.2.   
Eighthly, Again in the old Testament, we have the Law given by Moses.  
But in the new Testament, we have Grace and Mercy brought unto us, by Christ jesus.  
And of all his fullness have all we received, 
john 1.16.  and grace for grace.  
For the Law was given by Moses, 
john 1.17.  but grace and truth came by jesus Christ.  
Ninthly, Again, by the Law, we have the knowledge of Sin, and of God's curse, which followed thereupon, and of the judgements denounced against sinners: and that not only of a death temporal, but even of a death eternal, both of body and soul.  
And the Lord God took the Man, 
Gen. 2.15, 16, 17.  and put him into the Garden of Eden, to dress it, and to keep it.  
And the Lord God commanded the Man, saying, of every Tree of the Garden, thou mayest freely eat.  
But of the Tree of knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.  
And unto Adam he said, 
Gen. 3.17, 19  because thou hast harkened unto the voice of thy Wife, and hast eaten of the Tree of which I commanded thee, saying, Thou shalt not eat of it;  
Cursed is the Ground, for thy sake, in sorrow shalt thou eat of it, all the days of thy life.  
In the sweat of thy face shalt thou eat bread till thou return unto the ground; for out of it was thou taken: for Dust thou art, and unto Dust shalt thou return.  
For the wages of sin is death. 
Rom. 6.23.   
For when we were in the flesh, 
Rom. 7.5.  the motions of sin, which were by the Law, did work in our members, to bring forth fruit unto death.  
What shall I say then? 
Rom. 7.7, 8, 9 10, 11.  is the Law sin? God forbidden, Nay I had not known sin, but by the Law, for I had not known Lust, except the Law had said, Thou shalt not covet.  
But sin taking occasion by the Commandment, wrought in me all manner of concupiscence, for without the Law, sin was dead.  
For I was alive without the Law once, but when the Commandment came, sin revived, and I died.  
And the Commandment which was ordaived to life, I found to be unto death.  
For Sin, taking occasion by the Commandment, deceived me, and by it slew me.  
But by the Gospel, we have the knowledge of the free Pardon and full forgiveness of our Sins, purchased for us, by the death and passion of Christ our Saviour, and conferred unto us, by his grace and favour, he undergoing the full vial of God's wrath, and judgement denounced against sin and Sinners, even the whole curse of the Law, he endured for us, who died for our Sins, and rose again for our justification, that we should die unto sin, and live unto righteousness. 
Rom. 5.6, 8.   
For then when we were yet without strength, in due time Christ died for the ungodly.  
God commendeth his love towards us, in that while we were Sinners, Christ died for us.  
Who was delivered for our Offences, 
Rom. 4.25.  and was raised again, for our justification.  
Much more then, being now justified by his blood, 
Rom. 5.9.  we shall be saved from wrath through him.  
For if when we were enemies, 
Rom. 5.10.  we were reconciled to God, by the death of his Son, much more being reconciled, we shall be saved by his life.  
Who was delivered for our offences, 
Rom. 4.2.  and was raised again for our justification.  
O Death where is thy sting? O Grave where is thy victory? 
1 Cor. 15.55, 56, 57   
The sting of Death is Sin, and the strength of Sin is the Law.  
But thanks be unto God, which giveth us the victory, through our Lord jesus Christ.  
Who, his own self bore our sins, 
1 Pet. 2.24.  in his own body, on the Tree, that we being dead to sin, should live unto righteousness, by whose stripes ye were healed.  
But he was wounded for our transgressions, 
Isaiah 53.5, 6.  he was bruised for our iniquities, the chastisement of our Peace was upon him, and with his stripes are we healed.  
All we, like sheep, have gone astray, we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all.  
If God be for us, 
Rom. 8.31, 32.  who can be against us.  
He that spared not his own son, but delivered him up for us all: how shall he not with him also freely give us all things?  
Who shall lay any thing to the charge of Gods elect? 
Rom. 8.33, 34.  it is God that justifyeth.  
Who is he that condemneth? it is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.  
Christ hath delivered us from the curse of the Law, 
Gal. 3.13.  being made a curse for us. For it is written, Cursed is every one that hangeth on a Tree.  
For he that is hanged, 
Deut. 21.23.  is accursed of God.  
Tenthly, Again, the Law was as our Schoolmaster, to bring us unto Christ, to show us the way to him, and to direct us therein aright.  
But the Gospel bringeth Christ himself unto us, who is the way, the truth, and the life, offering of himself, to be received by us, by a true and lively faith:  
Wherefore the Law was our Schoolmaster, to bring us unto Christ, that we might be justified by Faith.  
But after that Faith is come, 
Ga. 3.24, 25.  we are no longer under a Schoolmaster.  
For ye are all the Children of God, by faith, 
john 14.1, 6.  in Christ jesus.  
Let not your hearts be troubled, ye believe in God, believe also in me.  
jesus saith, I am the way, the truth, and the life: no man cometh unto the Father, but by me.  
Upon which place St. chrysostom thus discourseth.  
Quo vis ire? ego sum via. 
S. Chrysostom   
Quid vis scire? ego sum veritas.  
Ubi vis manere? ego sum vita.  
Whither wilt thou go? I am the way.  
What wouldst thou know,? I am the Truth.  
Where wouldst thou remain? I am the Life.  
And again St. Bernard, upon this place saith, 
S. Bernard.   
I am the way which leadeth to the Truth.  
I am the Truth, that promise Life.  
I am the life, which I lay down for the life of the World. And again,  
Clamat errantibus, ego sum via. 
S. Bernard.   
Clamat dubitantibus, ego sum veritas.  
Clamat Lacescentibus, ego sum vita.  
Christ is the way for us to walk.  
Truth, us to direct; And  
Life, us to refresh.  
And again St. Ambrose upon this place, saith.  
Ambulare vis? ego sum via.  
Falli non vis? ego sum veritas.  
Mori non vis? ego sum vita.  
Non est qua eas, Nisi per me. 
S. Ambro   
Non est quo eas, Nisi ad me.  
Surge igitur O homo, quiae  
Via, vita, & veritas, veniunt at te.  
Wilt thou walk? then I am the way.  
Wilt thou not be deceived? then I am the Truth.  
Wilt thou not die, than I am the life.  
There is no way in which thou canst walk, but by me only.  
There is no way whither thou canst go, but only to me.  
Arise therefore O man, and that speedily, because,  
The way, the life, and the truth do come unto thee.  
And again St. Bernard upon these words of the Evangelist john 14.6.  
Christus est via, 
S. Bernard. Io. 14.6.  veritas, vita.  
Christ is the way, the truth, and the life.  
Christus est via, sine errore.  
Veritas, sine falsitate.  
Vita, sine morte.  
And again, 
S. Bernard.  Christus est Via in exemple, Ut homo.  
Veritas in promisis.  
Vita in remnneratione, ut Deus.  
Christ is the way, without error.  
The truth, without falsehood.  
The life, without death.  
Again Christ is The way, in his example, as he was man.  
The truth in his promises.  
And the life, in his free bestowing thereof on us, as he is God.  
And again St. Augustin upon these words saith.  
Errare non vis? ego sum via. 
St. August.   
Decipi non vis? ego sum seritas.  
Mori non vis? ego sum vita.  
Wilt thou not err? then I am the way.  
Wilt thou not be deceived? then I am the truth.  
Wilt thou not die? then I am the life.  
From hence, St. 
St. Bernard.  Bernard's fourfold Venite is very observable. Showing us the difference, between the call of the Devil and his Instruments, inviting us to follow them, and what reward they promise their followers for so doing. And the call of Christ our Saviour, and his invitation of us to follow him; and what he promiseth us, for our so doing.  
Dicit mundus venite, 
S. Bernard.  et ego Inficiam  
Dicit caro, venite, et ego Illiciam.  
Dicit daemon, venite, et ego interficiam.  
Dicit Christus, ventte, et ego reficiam.  
The World saith to us, come and follow me, and my reward is this, I will infect you.  
The flesh saith to us, come and follow me, and my reward is this, I will entice, and allure you to ill.  
The Devil saith to us, come and follow me, and my reward is this, I will destroy you, both body and soul in hell.  
But Christ saith to us, come and follow me, and my reward is this, I will new make you, and supply all your defects whatsoever.  
Come unto me all ye that labour, 
Mat. 11.28, 29, 30.  and are heavy laden, and I will give you rest.  
Take my Yoke upon you, and learn of me, for I am meek and lowly in heart: and ye shall find rest unto your souls.  
For my yoke is easy, and my burden is light.  
For this is the love of God, 
1 Io. 5.3.  that we keep his Commandments, and his Commandments are not grievous.  
And we know, 
Rom. 8.28.  that all things work together for good to them that love God, to them who are called according to his purpose.  
For whom he did foreknow, 
Rom. 8.29, 30.  he also did predestinate to be conformed to the image of his Son, that he might be the first born among many brethren. Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified, and whom he justified, them he also glorified.  
Blessed be the God and Father of our Lord jesus Christ, 
Ephes. 1.3, 4, 5, 7, 9  who hath blessed us with all spiritual blessings in heavenly places in Christ.  
According as he hath chosen us in in him, before the foundation of the World, that we should be holy, and without blame before him in love.  
Having predestinated us unto the adoption of children, by jesus Christ, to himself, according to the good pleasure of his Will.  
In whom we have redemption, through his blood, the forgiveness of sins, according to the riches of his grace.  
Having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself.  
That in the dispensation of the fullness of times he might gather together in one, all things in Christ, both which are in heaven, and which are on earth, even in him.  
In whom also we have obtained an inheritance, 
Ephes. 1.11, 12, 13, 14.  being predestinated according to the purpose of him who worketh all things after the Counsel of his own will.  
That we should be to the praise of his glory, who first trusted in Christ.  
In whom ye also trusted after that ye heard the word of Truth, the Gospel of your salvation. In whom also after that ye believed, ye were sealed with the holy Spirit of promise, which is the earnest of our Inheritance, until the redemption of the purchased possession, unto the praise of his glory.  
According to his mercy, 
Tit. 3.5, 6.7.  he saved us, by the washing of regeneration, and renewing of the holy Ghost, which he shed on us abundantly through Jesus Christ, our Saviour.  
That being justiffed by his Grace, we should be made heirs, according to the hope of eternal life.  
So then, 
Rom. 9.16.  it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.  
From these before-ment oned places of Scripture it doth appear unto us for our comfort, that God doth hereby manifest unto us his free grace and bounty, in the means of our salvation, and that for the better grounding of our faith herein, he observeth this course: as namely;  
First, Noseligere, ordinare, & praedestinare ad salvationem in praescientia sua divina, & aeterna; To choose, ordain, and predestinate us unto salvation, in his divine and eternal foreknowledge.  
Secondly, Nos inspirare, renovare, & illuminare per Spiritum suum sacrosanctum; To inspire, to renew, and to illuminate us, by the heavenly operation of his holy Spirit in us.  
Thirdly, Nos ligare, trahere, dirigere, stabilire, & adificare per verbum suum divenum, & per sacramenta sua sacra; To biud, draw, direct, establish, and build us up in the heavenly building, and knowledge of Christ, by his divine and holy Word, and by his holy and blessed Sacraments.  
St. Augustine's observation is this. 
St. Augustin.   
That God doth, Inspirare per verbum, God doth inspire us by his Word.  
The due, and serious consideration of all this, ought not only to raise up in us a certain knowledge of our election, but also to stir up in us, a Christian, and a godly strife, and so to strive to make this our calling and election sure.  
Remembering without ceasing, 
1 Thess. 1.3, 4.  your work of faith, and labour of love, and patience, of hope in our Lord Jesus Christ, in the sight of God, and our father.  
Knowing, brethren beloved, your election of God.  
Wherefore the rather, 
2 Pet. 1.10.  brethren, give diligence, to make your calling and election sure, for if ye do these things, ye shall never fall.  
For so an entrance shall be ministered unto you abundantly, 
2 Pet. 1.11.  into the everlasting kingdom of our Lord and Saviour jesus Christ.  
Neither must we be careless in this great & weighty matter of our election to salvation; as to say, (as some very profanely, use to say) what need I be so mindful, and careful hereof? If I am elected, I am elected; if otherwise it be appointed of God, all my study, and endeavour cannot effect it. Such profane resolutions must be ever withstood by us, beaten down, and suppressed: for we must be ever very active herein, and know thus much, as a Father well observeth, being this: namely;  
Quod Deus, qui elegit te ad salvationem, elegit te etiam ad media salvationis. That God which hath chosen, and elected thee unto salvation, hath also elected, and chosen thee, to use the means to come unto salvation.  
And as another Father saith, 
St. Augustin.   
Qui creavit te, sine te, non salvabit te, sine te. He which hath created thee, without thee, will not save thee, without thee. St. Augustin.  
Work out your own salvation, 
Philip. 2.12, 13.  with fear and trembling.  
For it is God which worketh in you, both to will, and to do, of his good pleasure.  
For God hath not called us unto uncleanness, but unto holiness. 
1 Thess. 4.7.   
Wherefore, 
1 Pet. 1.13, 14, 15, 16.  gird up the loins of your mind, be sober, and hope to the end, for the grace that is to be brought unto you, at the revelation of jesus Christ.  
As obedient children, not fashioning yourselves according to the former lusts, in your ignorance.  
But as he which hath called you is holy, so be ye holy, in all manner of conversation: Because it is written, Be ye holy, for I am holy.  
For I am the Lord your God: 
Levit. 11.44.  ye shall therefore sanctify yourselves, and ye shall be holy, for I am holy.  
And the Lord spoke unto Moses, 
Levit. 19.1, 2.  saying.  
Speak unto all the congregation of the children of Israel, and say unto them; Ye shall be holy, for I the Lord your God am holy.  
But ye are a chosen generation, 
1 Pet. 2.9.  a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness, into his marvellous light.  
Which in time past were not a people, 
1 Pet. 2.10.  but are now the people of God: which had not obtained mercy, but now have obtained mercy.  
As touching the election, 
Rom. 11.28, 29.  they are beloved for the father's sake.  
For the gifts and calling of God are without repentance.  
Who hath saved us, 
2 Tim. 1.9, 10.  and called us with an holy calling, not according to our works, but according to his own purpose, and grace which was given us in Christ jesus, before the world began.  
But now is made manifest by the appearing of our Saviour jesus Christ, who hath abolished death, and brought life and immortality to light, through the Gospel.  
The foundation of God standeth sure, having this seal, 
2 Tim. 2.18.  The Lord knoweth them that are his; and let every one that nameth the name of Christ depart from iniquity.  
But this one thing I do, 
Philip. 3.13, 14, 15.  forgetting those things which are behind, and reaching forth unto those things which are before:  
I press toward the mark, for the price of the high calling of God, in Christ jesus.  
Let us therefore as many as be perfect, be thus minded.  
Put on therefore, 
Collos. 3.12, 13, 14, 15.  (as the elect of God, holy and beloved) bowels of mercy, kindness, humbleness of mind, meekness, long-suffering.  
Forbearing one another, and forgiving one another.  
And above all things, put on charity, which is the bond of perfectness.  
And let the peace of God rule in your hearts, to the which also ye are called in one body, and be ye thankful.  
God hath chosen the foolish things of the world, to confound the wise: 
1 Cor. 1.27, 29, 30, 31.  and God hath chosen the weak things of the world, to confound the things which are mighty.  
That no flesh should glory in his presence.  
But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.  
That according as it is written, He that glorieth, let him glory in the Lord.  
Thus saith the Lord, 
Jer. 9.23, 24.  Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, nor let the rich man glory in his riches;  
But let him that glorieth, glory in this, that he understandeth, and knoweth me, that I am the Lord, which exercise loving kindness, judgement and righteousness in the earth: for in these things I delight, saith the Lord.  
But some one may happily say, How shall I come to have a knowledge of this my election unto salvation?  
To such a one it may be thus answered, 
Notes of our Election.   
Observe with thyself, whether thou feelest and findest in thyself the effectual notes, and signs of thy election unto salvation, working in thee, or not: as namely;  
First, What powerful effect the word of God, which we have so often heard preached unto us, by way of reformation, change, and alteration, hath wrought in us.  
Secondly, How we find and feel ourselves to decline from sin, and sinful courses; and whether we find in ourselves a hatred of sin, a strife, and an endeavour in ourselves, to shun, and avoid the same, and all occasions which may any ways draw us thereinto.  
Thirdly, How we find ourselves to stand affected to virtue, virtuous actions, and goodness; and whether we find in ourselves a delight therein; whether there be such a progress in us, in the way of godliness, as S. Peter maketh mention of.  
According as his divine power hath given unto us all things that pertain unto life, and godlineffe, 
2 Pet. 1.3, 4, 5, 6, 7, 8, 9  through the knowledge of him that hath called us to glory, and virtue.  
Whereby are given unto us exceeding great, and precious promises, that by these, you might be partakers of the divine nature, having escaped the corruption that is in the world, through lust.  
And besides this giving all diligence, add to your faith, virtue, and to virtue, knowledge.  
And to knowledge, temperance, and to temperance, patience, and to patience, godliness.  
And to godliness, brotherly kindness, and to brotherly kindness, charity.  
For if these things be in you, and abound, they make you that ye shall neither be barren, nor unfruitful in the knowledge of our Lord jesus Christ.  
But he that lacketh these things, is blind, and cannot see far off, and hath forgotten, that he was purged from his old sins.  
If we feel these heavenly and divine virtues, and graces thus working in us, we may then from hence, draw unto ourselves, for our souls comfort, a full assurance of our election by God, (in, and through Christ jesus, our blessed Lord and Saviour) unto salvation, and that our names are recorded, written, and registered in heaven, in the book of life, wherein we are only to rejoice.  
And the seventy returned again, 
Luke 10.17, 18, 19, 20.  with joy, saying, Even the devils are subject unto us, through thy name.  
And he said unto them,  
Behold, I give unto you power to tread on serpents, and scorpions, and over all the powers of the enemy, and nothing shall by any means hurt you.  
Notwithstanding, in this rejoice not, that the spirits are subject unto you, but rather rejoice in this, because your names are written in heaven.  
Be it known unto you therefore, 
Acts 13.38, 39  men and brethren, that through this man, is preached unto you forgiveness of sin.  
And by him, all that be here, are justified from all things, from which ye could not be justified by the law of Moses.   

CHAP. FOUR Of Prayer, and the force thereof, and how necessary and needful a duty the same is.  
FIrst, Oratio est clavis diei; that is, Prayer is the key that opens the day unto us, to put us in mind of Gods protecting of us the night past, and of our thankfulness to be rendered unto him for the same, with commending of our souls and bodies to his protection for the day present.  
Secondly, Oratio est sera noctis; Prayer ought to shut up the day; it is the key that lets in the night unto us, with our praise to God for our day's preservation, with a recommendation of our souls and bodies unto his powerful protection for the night ensueing.  
Hereupon it is said by one, 
With morning prayer the day begin,  
With evening prayer the night shut in.  
Without this prayer sit not to eat,  
Without God's praise rise not from meat.   
Thirdly, Oratio est vinculum invincibile, ut S. Bernard. 
S. Bernard.  Prayer is a bond invincible, availing very much if it be fervent.  
The effectual fervent prayer of a righteous man availeth much. 
James 5.16, 17, 18.   
Elias was a man subject to like passions, as we are, and he prayed earnestly that it might not rain, and it reigned not on the earth, by the space of three years, and six months.  
And he prayed again, 
1 Kin. 17.17.  and the heaven gave rain, and the earth brought forth her fruit.  
All things whatsoever ye shall ask in prayer, believing, 
Matt. 21.22.  ye shall receive.  
Fourthly, Oratio est vis Deo grata, ut S. Chrysostom. Prayer is such a force, 
S. Chrysostom.  or earnest vehemency, as that the same is very acceptable, and wellpleasing unto God.  
Fifthly, Oratio est clavis Scripturae, Origen. 
Origen.  Prayer is the key that opens the Scripture unto us, and enlightens our understandings therein.  
Hereupon, in reading of the Scriptures, this rule directory is prescribed unto us; 
Read not this Book in any case,  
But with a single eye;  
Read not, but first desire God's grace,  
To understand thereby.   
Sixthly, Oratio est Deo sacrificium, Augustin. 
St. Augustin.  Prayer is a sacrifice wellpleasing unto God.  
By him therefore, 
Hebrews 13.15.  let us offer the sactifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name.  
Seventhly, Oratio est Diabolo flagellum, 
S. Augustin.  St. Augustin. Prayer is a whip, or scourge unto the Devil, to drive him away from us.  
And when he was come into the house, 
Mark 9.28, 29.  his disciples asked him privately, Why could not we cast him out?  
And he said unto them, This kind can come forth by nothing, but by prayer, and fasting.  
Eighthly, Oratio est orauti subsidium, 
St. Augustin.  S. Augustin. Prayer is great help and secure unto him which doth pray, in time of misery and affliction, and at all times whatsoever.  
I sought the Lord, 
Psal. 34.4, 6.  and he heard me, and delivered me from all my fears.  
This poor man cried, and the Lord heard him, and saved him, out of all his troubles.  
I cried unto the Lord, 
Psal. 3.4.  with my voice, and he heard me out of his holy hill.  
I will call upon the Lord, 
Psal. 18.3, 6.  who is worthy to be praised: so shall I be saved from mine enemies.  
In my distress, I called upon the Lord, and cried unto my God, he heard my voice out of his temple, and my cry came before him, even into his ears.  
Call upon me in the time of trouble, I will deliver thee, 
Psal. 50.15.  and thou shalt glorify me.  
The Lord is nigh unto all them that call upon him, 
Psal. 145.18, 19  to all that call upon him in truth.  
He will fulfil the desire of them that fear him, he also will hear their cry, and will save them.  
In my distress, 
Psal. 120.1.  I cried unto the Lord, and he heard me.  
O thou that hearest prayer, 
Psal. 65.2.  unto thee shall all flesh come.  
Ninthly, Oratio est armatura inexpugnabilis; Prayer is an armour of proof, not to be withstood, invincible, as one observeth.  
It is a principal piece of our spiritual armour.  
Praying always, with all prayer, 
Ephes. 6.18.  and supplications, in the spirit, and watching thereunto, with all perseverance, and supplication for all Saints.  
Tenthly, Orationes sunt tormenta Christianorum, ut Pater. Prayers and supplications are the guns of Christians, as it were, to shoot up their prayers unto heaven.  
Give me those groans, 
St. Chrysostom.  and sighs, quae non sunt ostentationis, sed compunctiovis, which proceed not from vain ostentation, and boasting, but from the compunction, or pricking of the conscience. St. Chrysostom.  
As touching Prayer, 
Observations touching prayer.  and the use thereof, these observations do arise; as namely;  
First, The great necessity of Prayer.  
The necessity of Prayer in these regards following.  
First, Satan seeks to destroy and devour us, and therefore we ought to pray for deliverance.  
Be sober, 
1 Pet. 5.8, 9  be vigilant, because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.  
Whom resist, steadfast in the faith.  
Resist the devil, 
James 4.7, 8.  and he will flee from you.  
Draw nigh unto God, and he will draw nigh to you.  
Secondly, the world will allure us, and therefore we are to pray for assistance.  
Thirdly, the flesh will betray us, and therefore we are to pray for defence.  
Fourthly, the wicked will seduce us, and therefore we are to to pray for continuance.  
My son, if sinners entice thee, 
Prov. 1.10, 11, 14, 15, 16.  consent thou not.  
If they say, come with us, let us lay wait for blood, let us lurk privily, for the innocent, without cause.  
Cast in thy lot among us, let us all have one purse.  
My son, walk not thou in the way with them, refrain thy foot from their path.  
For their feet run to evil, and make haste to shed blood.  
Secondly, We must pray in all places.  
I will therefore, 
1 Tim. 2.8.  that men pray every where, lifting up holy hands, without wrath and doubting.  
Thirdly, We must pray at all times.  
Let us go speedily to pray before the Lord, 
Zechar. 8.21.  and to seek the Lord of hosts.  
O Lord God of my salvation, I have cried day and night before thee.  
Let my prayer come before thee: 
Psal. 88.1, 2.  incline thine ear unto my cry.  
Unto thee have I cried, 
Psal. 88.13.  O Lord, and in the morning shall my prayer prevent thee.  
Evening, 
Psalm 55.17.  and morning, and at noon will I pray.  
And it came to pass, 
Luke 6.12.  in those days, that he went out into a mountain to pray, and be continued all night in prayer to God.  
And he spoke a parable unto them, 
Luke 18.1.  to this end, that men ought always to pray, and not to faint.  
Every day will I bless thee, 
Psalm 145.2.  and I will praise thy name for ever and ever.  
Pray without ceasing. 
1 Thess. 5.17.   
But the end of all things is at hand, 
1 Pet. 4.7.  be ye therefore sober, and watch unto prayer.  
Night and day, 
1 Thess. 3.10.  praying exceedingly.  
Continuing instant in prayer. 
Rom. 12.12.   
Foutthly, We must pray for all persons, yea, even for our enemies.  
Confess your faults one to another, 
James 5.16.  and pray one for another, that ye may be healed.  
Love your enemies, 
Luke 6.27, 28.  do good to them that hate you.  
Bless them that curse you, and pray for them that despitefully use you.  
Then said jesus, 
Luke 23, 34.  Father forgive them, for they know not what they do.  
And they stoned Stephen, 
Acts 7.59, 60.  calling upon God, and saying, Lord jesus receive my spirit.  
And he kneeled down, and cried with a loud voice, Lord lay not this sin to their charge.  
5ly. We must pray to God alone.  
Is any among you afflicted? 
Ja. 5.13.  let him pray; Is any merry? let him sing Psalms.  
Now when Daniel knew, 
Dan. 6.10.  that the writing was signed, he went into his House; and his windows being open in his Chamber toward jerusalem, he kneeled down upon his knees three times a day, and prayed, and gave thanks before his God, as he did afore time.  
As for me, I will call upon God, 
Psal. 55.16.  and the Lord shall save me.  
There was a certain man in Caesarea called Cornelius, a devout man, 
Acts 10.1, 2.  which gave much Alms to the people, and prayed to God always.  
And I set my face unto the Lord God to seek by Prayer and Supplications, 
Dan. 9: 3, 4.  with fasting, and sackcloth, and ashes.  
And I prayed unto the Lord my God, 
daniel's Prayer.  and made my Confession, and said, O Lord, the great, dreadful God, keeping the Covenant, and mercy to them that love him, and to them that keep his Commandments.  
Be careful for nothing, 
Philip. 4.6.  but in every thing, by prayer and supplication with thanksgiving, let your request be made known unto God.  
I will call on the Lord who is worthy to be praised; 
2 Sam. 22.4, 7.  so shall I be saved from mine enemies.  
In my distress I called unto the Lord, 
David's Prayer.  and cried to my God, and he did hear my voice, out of his Temple, and my cry did enter into his ears.  
But when thou prayest, enter into thy Closet, 
Mat. 6.6.  and when thou hast shut thy Door, pray to thy Father which is in secret, and thy Father which seethe in secret shall reward thee openly.  
6ly. We must pray with knowledge, and with understanding. 
S. Augustin.   
Sonus mentis, est intellectus, ut Augustin.  
The sound of the mind, is understanding, 
S. Augustin.  and no true prayer can there be, without understanding.  
Again, public or Church prayers, 
Public and Church Prayers:  are requisite and needful, to show, that that there is, and aught to be unanimity and conformity in the Primitive Church.  
And here, we are not only to pray, for ourselves, but for all others also of what estate or Conditiou soever they be of.  
I exhort therefore, 
1 Tim. 2.1, 2, 3.  that first of all Supplications, Prayers, Intercessions, and giving of Thanks be made for all Men.  
For Kings, and for all that are in Authority, that we may lead a quiet, and peaceable life in all honesty, and godliness.  
For this is good and acceptable in the sight of God our Saviour.  
And this was the use of the ancient Christians, 
Tertullian.  who as Tertulllian well observeth, did pray for all their Emperors that they might have and quietly enjoy,  
Vitam prolixam, imperium securum, 
The Prayer of the ancient Christians for their Emperors.  domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quietum, et quaecunque hominis, et Caesaris, vota sunt.  
That they might have, and quietly enjoy,—  
A happy Life, a secure Empire, a safe House, and habitation, strong and forcible Armies, a faithful Senate, honest and truehearted People, a quiet World, and whatsoever else either Prince, or People, can any ways wish or desire.  
That offerings be made, to the most high God, 
Esdras 6.3.  for the King, and for his Children, and that they may pray for their lives.  
Prayer, 
Prayer compared to jacobs' Ladder.  as one observeth, is like unto jacob's Ladder, which appeared to him in a Dream, reaching up to Heaven, and which he seemed to see and behold, and behold the Angels of God ascending and descending down by it.  
And he dreamt, 
Gen. 28.12.  and behold a Ladder set upon the Earth, and the top of it reached to Heaven, and behold the Angels of God ascending and descending on it.  
Even so by Prayer, we fly a high pitch, we soar aloft, we do thereby as it were mount up, fly, and ascend to Heaven.  
And I said, 
Ps. 35.6.  O that I had wings like a Dove! for than would I fly away and be at rest.  
Meditatio et Oratio, 
S. Bernard.  sunt ale Columbae, as St. Bernard observeth.  
Meditation, and prayer are the Wings of the Dove, and by these Wings of the Dove, is meant Meditation and Prayer, as St. Bernard well observeth.  
St. Angustines' Prayer to God was, 
S. Augustine's Prayer.  That of all judgements and plagues, he would ever free him from a stony-heart, or from a benumbed or seared Conscience.  
St. Bernard Prayer was this. 
S. Bernard's Prayer.   
Bone Jesus! esto mihi Jesus.  
O sweet jesus! be thou unto me, and to my Soul, a jesus, a Saviour.  
Oratio ascendit, 
S. August.  Gratia descendit.  
Our Prayers do ascend up to Heaven; and grace and Mercy doth descend down upon us, as St. Augustine well observeth.  
But there are some Prayers which do not ascend up to Heaven, as St. Bernard observeth; as namely,  
Oratio timida, 
S. Bernard.  A fearful Prayer.  
2. Oratio tepida, A dull and heavy Prayer.  
3. Oratio temeraria, A rash and hasty Prayer.  
These 3 kinds of Prayers as St. Bernard observeth, do never ascend up to Heaven.  
Qui orat, 
S. Chrysostom.  et peccat, non orat ad Deum, sed deludit, as St. chrysostom observeth.  
He which doth pray unto God, and then presently offends, again doth not pray unto God as he ought to do, but doth even mock and delude him.  
Watch and pray, 
Mat. 26.41.  that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.  
Hereupon it is written of an Emperor that had his Page, 
Watch and pray.  that every morning came unto him, using to him these few words; namely,  
Vigilasti Emperator, vigila.  
O Emperor, hast thou been watchful and careful of thyself; if so, it is well, 
Mat. 24.42.  be watchful still.  
Watch therefore, for ye know not what hour your Lord doth come.  
Watch therefore, 
Mat, 25.13.  for ye know neither the day, nor the hour, wherein the son of man cometh.  
Take ye heed, watch and pray, 
Mark 13.33, 35, 37.  for ye know not when the time is.  
Watch ye therefore, for ye know not when the Master of the House cometh, at even, or at midnight, or at the Cock-crowing, or in the morning;  
Lest coming suddenly, he find you sleeping.  
And what I say unto you, I say unto all, watch.  
Watch and pray, ut dignaremini, that ye may be found so doing, and accounted worchy; whereupon saith St. Bernard,  
Dignitas vostra domine et dignitio tua. 
S. Bernard.   
O Lord, all our worth, and worthiness, is only thine, and from thee, and thy grace to us proceeding, and which we have received from thee alone, nothing of or from ourselves.  
For of his fullness have all we received, and grace for grace. 
Io. 1.16.   
For it pleased the Father, 
Collos. 1.19.  that in him should all fullness dwell.  
It is well observed by one,  
That the constant, daily, 
The benefit of constant and frehuent Prayer.  and frequent use of Prayer, both private and public, is of extraordinary great benefit and comfort unto the parties praying, if we do take into our serio consideration, these ensuing particulars. As namely,  
1. How needful and helpful, to all, Prayer is, and of how dangerous consequence, the neglect thereof is.  
2. How precious a duty and service Prayer is, being pleasing and acceptable unto God  
3. How powerful Prayer is in the prevailing even with God himself.  
1. No better deliverance in time of distress, than by Prayer unto God.  
The Lord is my strength and my shield, 
Ps. 28.7.  my heart trusted in him, and I am helped, therefore my heart greatly rejoiceth, and with my Song will I praise him.  
The Lord also will be a refuge for the oppressed, 
Psalm 9.9.  a refuge in time of trouble.  
Blessed be God that hath not turned away my Prayer, 
Ps. 66.20.  nor his mercy from me.  
But as for me my Prayer is unto thee O Lord in an acceptable time: 
Ps. 69.13, 16, 17.  O God in the multitude of thy mercy hear me, in the truth of thy salvation.  
Hear me O Lord, for thy loving kindness is good: turn unto me according to the multitude of thy tender mercies.  
And hid not thy face from thy Servant, for I am in trouble, hear me speedily.  
One observeth this of Prayer.  
Aeque pauperibus prodest, locupletibus aeque.  
Aeque neglectum, pueris senibusque nocebit.  
It gaineth good to poor and rich,  
If use thereof be free.  
And hurteth youth as well as age,  
Neglected if it be.  
2. God caused a House to be made for the performing of this duty and service of Prayer unto himself, and styled the same by the name of the House of Prayer.  
Even them will I bring to my holy Mountain, 
Isaiah 56.7.  and make them joyful in my House of Prayer; their  offerings and their sacrifices shall be accepted upon mine Altar; for mine House shall be called an House of Prayer for all People.  
And jesus said unto them, 
Mat. 21.13.  It is written, My House shall be called the House of Prayer, but ye have made it a Den of Thiefs.  
And he taught, saying unto them, 
Mar. 11.17  It is written, My House shall be called of all Nations, the House of Prayer.  
Saying to them, 
Luke 11, 46.  it is written, My House is the House of Prayer.  
3. The House of Prayer, and Prayer used therein, together with private Prayer also, is the best means to move, and cause God to turn away, and remove his judgements from us.  
Ask, and ye shall receive.  
That is, as one observeth, Ask by Prayer, and ye shall receive.  
And all things whatsoever ye shall ask in Prayer, 
Mat. 21.22.  believing, ye shall receive.  
Therefore I say unto you, 
Mark 11.24.  What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them.  
Thus we may behold, 
The powerfulness of Prayer.  and see the powerful effect of Prayer, the same prevailing, even with God himself.  
By Prayer Daniel was preserved in the Lions Den.  
Then said Daniel unto the King, 
Den. 6.21, 22.  O King live for ever.  
My God hath sent his Angel, and hath shut the Lion's mouths, that they have not hurt me: forasmuch as before him Innocency was found in me; and also before Thee O King, I have done no hurt.  
By Prayer Jonah was delivered in the Whale's belly.  
Then Jonah prayed unto the Lord his God, out of the Fish's belly. 
Jonah 2.1, 2, 7, 9, 10.   
And said, I cried by reason of mine affliction unto the Lord, and he heard me; out of the Belly of Hell cried I, and thou heardest my voice; 
Jonahs' Prayer.  when my Soul fainted within me, I remembered the Lord, and my Prayer came unto thee, into thy holy Temple.  
I will sacrifice unto thee with the voice of Thanksgiving, I will pay that that I have vowed; Salvation is of the Lord.  
And the Lord spoke unto the Fish, and it vomited out Jonah upon the dry Land.  
By Prayer, Peter in the Prison and bound with Chains, was by an Angel delivered from the cruel hands of King Herod.  
Peter therefore was kept in Prison, 
Acts 12.5, 6, 7, 8, 9  but prayer was made without ceasing, of the Church unto God for him.  
And when Herod would have brought him forth, the same night Peter was sleeping between two Soldiers, bound with 2 chains, & the keeper before the door kept the Prison.  
And behold the Angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying unto him, Arise up quickly; and his Chains fell from his hands.  
And the Angel said to him, Gird up thyself, and bind on thy sandals: and so he did, and he saith unto him, Cast thy garment about thee, and follow me.  
And he went out and followed him.  
By Prayer the 3 Children, 
Dan. 3.16, 17, 18, 19, 21, 24.  Shadrach, Meshack, and Abednego, being cast bound into the midst of the fiery furnace, were by God preserved, and delivered from the flames of fire.  
Shadrach, Meshack and Abednego answered, and said to the King, O Nabuchadnezzar, we are not careful to answer thee in this matter.  
If it be so, Be it known unto thee O King, that we will not serve thy Gods, nor worship the golden Image thou hast set up.  
Then was Nabuchadnezzar full of fury, therefore he spoke and commanded that they should heat the furnace one 7 times more that it was wont to be heat.  
Then these men were bound in their coats, their hoses, and their hats, and their other garments, & were cast into the midst of the burning fiery furnace.  
Then the King was astonished, and risen up in haste, and spoke, and said unto his Counsellors, Did not we cast 3 men bound into the midst of the fire? they answered & said to him, True O King.  
He answered and said, Lo I see 4 men lose, walking in the midst of the fire, and they have no hurt, and the form of the 4th. is like the Son of God.  
And the Princes, governors and captains, and the King's Counsellors being gathered together, saw these men, upon whom the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.  
When thou passest through the waters I will be with thee; 
Isa. 43 2, 3, and 11. I even I am the Lord, and besides me there is no Saviour.  and through the Rivers, they shall not overflow thee: when thou walkest through the fire thou shalt not be burnt; neither shall the flame kindle upon thee.  
For I am the Lord thy God, the holy one of Israel thy Saviour.  
All these were delivered by the powerfulness of prayer, prevailing with God.  
By Prayer Jacob, the night before he did meet with his brother Esau, wrestled with the Angel, & by his earnestness and importunity of his prayer, he at the last thereby so far prevailed with him, as that he obtained a blessing from him, and his Brother Esau was appeased towards him, which made him greatly to rejoice.  
And jacob was left alone, 
Gen. 32.24 to 28.  and there wrestled a man with him, until the breaking of the day: and he said let me go, for the day breaketh: & he said, I will not let thee go, except thou bless me.  
And he said unto him, What is thy name? and he said, Jacob.  
And he said, Thy name shall be called no more Jacob, but Israel, for as a Prince hast thou power with God, and with man, and hast prevailed.  
And Esau ran to meet him, and embraced him, 
Gen. 33.4, 10.  and fell on his neck and kissed him; and they wept.  
And jacob said, I have seen thy face, as though I had seen the face of God; and thou wast pleased with me.  
He took his Brother by the heel in the womb, 
Hos. 12.3, 4, 5.  and by his strength he had power with God.  
Yea he had power over the Angel, and prevailed, he wept and made supplication unto him: he found him in. Bethel and there he spoke with us.  
Even the Lord God of Hosts, the Lord is his memorial.  
By Prayer Moses, for the children of Israel, prevailed against Amalek, and overehrew him.  
And Moses said unto Joshua, 
Exod. 17.9, 10, 11.  choose us out men, and go out and fight with Amalek to morrow, I will stand on the top of the hill with the rod of God in mine hand.  
So Joshua did as Moses had said unto him, and fought with Aamalek, and Moses, Aaron, and Hur, went up to the top of the Hill.  
And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let it down, Amalek prevailed.  
joshua obtained from the Lord, that the Sun and Moon should stand still in the firmament, 
Iosh. 10.8, 10, 12, 13, 14.  whiles that he avenged himself on his enemies the Amorites.  
And the Lord said unto Joshua, Fear them not, for I have delivered them into thine hand. And the Lord discomfited them before Israel.  
Then Joshua spoke to the Lord, in the day when the Lord delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun stand still upon Gibeon, and thou Moon in the Valley of Aialon.  
And the sun stood still, and the Moon stayed until the People had avenged themselves. So the sun stood still in the midst of Heaven, and hasted not to go down about a whole day.  
And there was no day like that before it or after it, that the Lord harkened unto the voice of a man, for the Lord fought for Israel.  
By Prayer Elijah brought down fire from Heaven, which consumed the burnt-Sacrifice to the convincing of Baal's Prophets.  
Hear me O Lord, 
Kings 18.17.38, 39 Elijahs Prayer.  hear me, that this people may know, that thou art the Lord God, and that thou hast turned their heart back again.  
Then the fire of the Lord fell & consumed the  sacrifice, & the wood, and the stones, & the dust, and licked up the water that was in the trench.  
And when all the people saw it, they fell on their faces, and they said, The Lord he is God, the Lord he is God.  
By Prayer Elijah brought down fire twice from Heaven, and consumed the 2 Captains with their several fifties, coming unto him with a message from Ahaziah King of Samaria.  
Then the King sent unto him a Captain of fifty, 
2 Kings 1.9, 11, 12.  with his fifty, and he went up to him, (and behold he sat upon the top of an hill) and he spoke unto him, Thou man of God, the King hath said, come down?  
And Elijah answered, and said to the captain of fifty, If I be a man of God, then let fire come down from heaven, and consume thee, and thy fifty; and there came down fire from heaven, and consumed him and his fifty.  
Again, also he sent unto him another captain of fifty, with his fifty, and he answered, and said unto him, O man of God, thus hath the king said, come down quickly.  
And Elijah answered, and said unto them, If I be a man of God, let fire come down from heaven, and consume thee and thy fifty; and the fire of God came down from heaven, and consumed him and his fifty.  
By prayer, 
1 Kin. 17.21, 22.  Elijah raised the widow's son from death to life again.  
And he cried unto the Lord, and said, I pray thee, let this child's soul come into him again.  
And the Lord heard the voice of Elijah, and the soul of the child came into him again, and he revived.  
By prayer Elisha caused the waters of Jordan to be divided, smiting of them with the mantle which fell from Elijah.  
He took up also the mantle of Elijah, 
2 Kin. 2.14.  that fell from him, and smote the waters, and said, Where is the Lord God of Elijah? and when he also had smitten the waters, they parted hither and thither, and Elisha went over.  
By prayer Elisha raised the Shunamites son, from death to life again.  
And when Elisha was come into the house, 
2 Kin. 4.32, 33, 35, 36.  behold, the child was dead, and laid upon his bed.  
He went in therefore, and shut the door upon them twain, and prayed unto the Lord.  
And the child sneezed seven times, and the child opened his eyes.  
And when she was come in unto him, he said, Take up thy son.  
By prayer Samson pulled the house down, 
Judg. 16.30.  and killed more at his death, than in his life.  
By prayer Ahijah obtained victory against Jeroboam king of Israel, 
2 Chron. 13. 14, 15, 16, 17, 18.  with half the number, because they did rely on God.  
By prayer the great army of Sennacherib king of Assyria, 
2 Chron. 32.2, 3, 6, 7, 8, 19, 20, 21.  coming against Hezekiah king of judah, was overthrown by the Angel of the Lord from heaven.  
And they spoke against the God of jerusalem.  
For this cause, Hezekiah the king, 
2 Kin. 19.15, 16, 17, 18, 19, 20, 21, 22, 23, 34, 35, 37. Isaiah 39.37, the same.  and the prophet Isaiah, the son of Amos, prayed, and cried to heaven.  
And the Lord sent an Angel, which cut off all the mighty men of valour, and the leaders, and the captains in the camp of the king of Assyria. So he returned with shame to his own land. And when he was come into the house of his god, they that came out of his own bowels, slew him there with the sword.  
And Hezekiah prayed before the Lord, and said, O Lord God of Israel, 
Hezekiahs' prayer. 2 Kin. 19.15, 16, 19, 20, 35.  which dwellest between the Cherubims, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.  
Lord, bow down thine ear, and hear, 
Isaiah 36.37. the same.  open Lord, thine eyes, and see: and hear the words of Sennacherib, which hath sent him to reproach the living God.  
Now therefore, O Lord, our God, I beseech thee, save us out of his hand, that all the kingdoms of the earth may know, that thou art the Lord God, even thou only.  
Then Isaiah the son of Amos sent to Hezekiah, saying, Thus saith the Lord God of Israel, that which thou hast prayed to me against Sennacherib king of Assyria, I have heard.  
And it came to pass that night, that the Angel of the Lord went out, and smote in the camp of the Assyrians, an hundred fourscore and five thousand, and when they arose early in the morning, behold, they were all dead corpses.  
By prayer Asa king of judah, 
2 Chron. 14.9, 10, 11, 12.  obtained victory against Zerah the Ethiopian, who came against him, with an host of a thousand thousand, and three hundred chariots.  
And Asa cried unto the Lord his God: 
The prayer of king Asa.  And said, Lord, it is nothing with thee to help, whether with many, or with them that have no power; Help us, O Lord our God, for we rest on thee, and in thy name we go against this multitude: O Lord, thou art God, let not man prevail against thee. So the Lord smote the Ethiopians before Asa, and before judah, and the Ethiopians fled.  
By prayer judeth prevailed against the Assyrians, 
Judith 9.7, 8, 71.  who trusted in their strength, 
judith's prayer.  force, and power. Her prayer to God to throw down their strength.  
For thy power standeth not in multitude, nor thy might, in strong men: for thou art the God of the afflicted, an helper of the oppressed, an upholder of the weak, a protector of the forlorn, a saviour of them that are without help.  
By prayer judas Maccabeus obtained victory from God, 
2 Maccabees 8.20, 36.  against Nicanor; and with eight thousand men obtained victory against an hundred and twenty thousand in Babylon, because of the help they had from heaven, and because the Jews had God to fight for them, and therefore they could not be hurt.  
By prayer Lazarus being dead, and having been four days in the grave, was raised up again from death to life.  
And Jefus lift up his eyes, and said, 
John 11.4, 42, 43, 44.  Father, I thank thee, that thou hast heard me.  
And I know that thou hearest me always; but because of the people which stand by, I said it, that they may believe that thou hast sent me.  
And when he had thus spoken, 
〈…〉  he cried with a loud voice, Lazarus, come forth.  
And he that was dead came forth, bound hand and foot, with his grave-clothes; and his face was bound with a napkin:  
Jesus saith unto them, Lose him, and let him go.  
By prayer, the Holy Ghost fell down upon those which believed.  
And when they had prayed, 
Acts 4.31.  the place was shaken, where they were assembled together, and they were all filled with the Holy Ghost, and they spoke the word of God with boldness.  
By prayer, Tabytha was raised by Peter, from death, to life again.  
But Peter put them all forth, 
Acts 9.40, 41.  and kneeled down, and prayed, and turning him to the body, said, Tabytha, arise, and she opened her eyes: and when she saw Peter, she sat up.  
And he gave her his hand, and lift her up: and when he had called the saints and widows, he presented her alive.  
By prayer, St. Paul healed the father of Publius, and others, of their diseases.  
And it came to pass, 
Acts 28.8, 9  that the father of Publius lay sick of a fever, and of a bloody flux, to whom Paul entered, and prayed, and laid his hands on him, and healed him.  
So when this was done, others also which had diseases in the Island, came and were healed.  
Prayer, as a Father observeth, is as a strong city of refuge for us, thereby to fly unto God in our greatest need.  
Some, in prayer, as one observeth, never regard what they ask, nor how: whereupon a Father saith,  
If in prayer we ask of God we care not what, we shall then be heard of him we know not when, and have one thing granted us for another; 
Matth. 20.20, 21, 22, 23. James 4.3.  as the mother of Zebedeus children had.  
Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.  
We are often, nay continually in great danger, and therefore we must often, nay continually pray unto God for preservation, and deliverance from all dangers.  
And as S. 
S. Bernard's observation, as touching the use of prayer.  Bernard observeth thus much of often prayer, so we must duly, and carefully follow the same rule by him prescribed: as namely;  
When we go out of our house, let prayer always arm us, accompany us, and ever attend upon us, for God's blessing, and preservation of us.  
And when we return home again, let prayer ever meet us at the doors, to return thanks to God for our preservation.  
And so again at night, 
St. Bernard's Rules to be observed in prayer.  for our day's safety.  
And in the morning the like, for our night's rest.  
And in all things, we are to show, and to express our thankfulness to God, for all his good blessings on us, from time to time bestowed: and all this we are to express, by our true, and hearty prayer; as St. Bernard observeth.  
And in our prayers to God, we must ever observe this rule: as namely;  
First, We must recommend our prayers unto God, with all humbleness of mind.  
Secondly, We must do, and perform this duty of prayer unto God, with zeal and fervency.  
Thirdly, We must ever, in the last place, (and which is above all) pray unto God, to teach us to pray.  
First, With humbleness of mind, for that God resisteth the proud, but giveth grace to the humble.  
Surely, 
Prov. 3.34.  he scorneth the scorners, but he giveth grace to the lowly.  
When men are cast down, 
Job. 22.29.  than thou shalt say there is lifting up, and he shall save the humble person.  
Yea, 
1 Pet. 5.5.  all of you be subject one to another, and be clothed with humility, for God resisteth the proud, and giveth grace to the humble.  
Secondly, With zeal and fervency.  
Hereupon a Father saith,  
The prayer of the spirit and soul, is the spirit, the soul, and the life of prayer.  
So Hannah prayed in her heart, 
1 Sam. 1.13.  only her lips moved, but her voice was not heard.  
The prayer of faith shall save the sick, and the Lord shall raise him up.  
Confess your faults one to another, and pray one for another, 
James 5.15, 16.  that ye may be healed: the effectual fervent prayer of a righteous man availeth much.  
Thirdly, To pray to God, to teach us to pray.  
And it came to pass, 
Luke 11.1, 20. Matth. 6.5, 7, 8, 9  that as be was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as john also taught his disciples.  
And he said unto them, When ye pray, say, Our Father, which art in heaven, etc.   

CHAP. V As touching Afflictions, how necessary they are for us here in this l fe: and what good use we are to make of them to ourselves.  
BEfore I was afflicted, 
Psal. 119.67, 71.  I went astray: but now have I kept thy word.  
It is good for me, that I have been afflicted: that I might learn thy statutes.  
Is any among you afflicted? 
James 5.13  let him pray: is any merry? let him sing psalms.  
It is good for a man, 
Lament. 3.2.  that he bear the yoke in his youth.  
Come unto me, all ye that labour, 
Matt. 11.28, 29, 30.  and are heavy laden, and I will give you rest.  
Take my yoke upon you, and learn of me, for I am meek, and lowly in heart: and ye shall find rest unto your souls.  
For my yoke is easy, and my burden light.  
And if they be bound in fetters, and be holden in cords of affliction. 
Job 36.8.   
Unless thy Law had been my delight, 
Psal. 119.92.  I should then have perished in mine affliction.  
Thou, 
Judith 9.11.  O God, art a God of the afflicted, and a helper of the oppressed.  
The true use of afflictions, and wherefore God layeth afflictions on us here in this world.  
God doth send his afflictions, and doth lay the same here upon us, for these ensuing causes; All of them tending to our good: as namely;  
First, thereby as it were to wean us, and bring us home unto himself.  
Secondly, thereby to make us out of love with the things of this world, that we should not cleave too fast unto them: (even as the nurse puts mustard on her breast to wean the child, and so thereby to make it out of love with the tear,) even so God deals with us by his afflictions, thereby, as it were, to wean us from settling of our delight on the things and pleasures of the world.  
Thirdly, thereby to make us to look up unto him for help.  
In my distress, 
Psal. 120.1.  I cried unto the Lord, and he heard me.  
For thou, O God, hast proved us, thou hast tried us, as silver is tried.  
Thou broughtest us into the net, 
Psal. 66.10, 11.  thou layedst affliction upon our loins.  
Many are the afflictions of the righteous, 
Psal. 34.19.  but the Lord delivereth him out of them all.  
The Lord doth scourge them that come near unto him, 
Judith 8.27.  to admonish them.  
Affliction cometh not forth of the dust, 
Job 5.6.  neither doth trouble spring out of the ground.  
But the more they afflicted them, 
Exod. 1.12.  the more they multiplied, and grew.  
And the children of Israel sighed by reason of the bondage, 
Exod. 2.23, 24, 25.  and they cried, and their cry came up unto God, by reason of the bondage.  
And God heard their groaning, and God remembered his covenant.  
And God looked upon the children of Israel, and had respect to them.  
O Lord, my strength, 
Jer. 16.19.  and my fortress, and my refuge in the day of affliction.  
Fourthly, that so he may thereby keep us the faster unto himself; yea, even with the cords of afflictions.  
Hereupon St. Augustin well saith, 
St. Augustin.   
Qui te flagitat in hac vita, ad emendum, non ad damnandum hoc facit. That God which doth here afflict and chastise thee, he doth this only, and principally for thy amendment, and not for thy ruin and destruction.  
And again, St. Augustin.  
Hic, 
St. Augustin.  ut in aeternum parcas. Lord, lay thou here on me what torments thou shalt see good for me in thy justice and mercy, so as thou reserve for me eternity after this life ended. Lay here what afflictions thou wilt on me.  
We must through much tribulation enter into the kingdom of God. 
Acts 14.22.   
Afflictions, (as one observeth) are inseparable, but not infallible notes of salvation, for none shall be saved but he must suffer afflictions: but all that are afflicted, shall not be saved.  
Causa facit beatos, non martyrium, as one observeth.  
It is the cause which maketh men happy, not martyrdom.  
The depth of affliction is the chiefest stirrer up of devotion. Witness the children of Israel in Egypt, David in all his troubles, Daniel in the lion's den, jonah in the whales belly, Manasseh in his afflictions, and the three Children in the fiery furnace.  
Hereupon Hugo well saith, 
Hugo.   
Gravamen temporale, est medicamen spirituale. A temporal affliction is a spiritual medicine.  
And as another well observeth,  
Nemo potest a deliciis transire ad delicias. None can pass from those vain and transitory pleasures, and delights of this world, unto the permanent, and everlasting delights in the kingdom of heaven.  
For we must not look to enjoy here a heaven upon earth, 
Rom. 8.28.  and likewise to enjoy heaven hereafter.  
For we know, that all things work together for good, to them that love God, to them who are called according to his purpose.  
Bonis bona, malis mala. Good things to good men, and ill things to ill men; as one observeth.  
Tametsi non bonum, tamen in bonum, ut St. Augustin. Nay, 
St. Augustin.  though the things be not good, yet they work for the good of the godly.  
And as St. Bernard observeth,  
Afflictions do make a man to be more humble, wary, 
S. Bernard.  and cautious in his ways.  
Afflictions and crosses, though harmful to others, yet prove helpful to the godly.  
Yet even their sins, though not not good, yet they turn to their good, as a means to make them more lowly, more wary.  
Yea, death itself, though in itself it be evil, and the punishment of sin; yet it is a means to free them, both from sin, and from all the fruits and effects of it, and to restore them to that life again, which by sin once they lost.  
But now, 
Rom. 6.22, 23.  being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.  
For the wages of sin is death, but the gift of God is eternal life, through Jesus Christ our Lord.  
For thou wilt save the afflicted people, 
Psal. 18.27.  but wilt bring down high looks.  
For he hath not despised, 
Psal. 22.24.  nor abhorred the affliction of the afflicted, neither hath he hid his face from him, but when he cried unto him, he heard him.  
Afflictions do make us fit vessels for God's choice.  
I have chosen thee, 
Isaiah 48.10.  in the furnace of affliction.  
Whatsoever is brought upon thee, 
Ecclus 2.4, 5, 6  take cheerfully, and be patiented when thou art changed to a low estate.  
For gold is tried in the fire, and acceptable men in the surnace of adversity.  
Believe in him, and he will help thee, order thy way aright, and trust in him.  
As gold in the furnace hath he tried them, 
Wisd. 3.6. and 4.5.  and received them as a burnt-offering.  
For though they be punished in the sight of men, yet is their hope full of immortality.  
And having been a little chastised, they shall be greatly rewarded; for God proved them, and found them worthy for himself.  
For we know, 
2 Cor. 5.1, 2.  that if our earthly house of this tabernacle were dissolved; We have a building of God, a house not made with hands, eternal in the heavens.  
For in this we groan, earnestly desiring to be clothed upon, with our house which is from heaven.  
With my soul have I desired thee in the night, yea, 
Isaiah 26.9.  with my spirit within me, will I seek thee early in the morning, for when thy Judgements are in the earth, the inhabitants of the world will learn righteousness.  
Meaning, 
Exposition.  That by afflictions, men will learn to fear God: as the exposition is.  
Afflictions are chastisements for our sins.  
Jesus said unto him, 
John 5.14.  Behold, thou art made whole, sin no more, lest a worse thing come unto thee. Thereby showing, that the afflictions which we endure, 
The marginal note and observation. Nehem. 9.38.  are chastisements for our sins: as the marginal note and observation is.  
Now because of all this, we make a sure covenant, and write it, and our Princes, and our Levites, and our priests seal unto it.  
Thus by affliction they promise to keep God's commandments, 
The marginal note and observation.  whereunto they would not be brought by God's great benefits: as the marginal note and observation is.  
woe unto him that striveth with his maker, 
Isaiah 45.9.  the potsherd, with the potsherds of the earth: shall the clay say to him that fashioneth it, what makest thou?  
Hereby he bridleth their impatiency, 
Exposition.  which in adversity and trouble murmur against God, and will not tarry his pleasure: willing that man should march with his like, and not contend against God: as the Exposition is.  
But Hezekiah the king, 
2 Chro. 32.20.  and the prophet Isaiah the son of Amos prayed against this, (or for this cause) and cried to heaven.  
This showeth what is the best refuge in all troubles and dangers: 
Exposition.  as the Exposition is.  
After troubles and afflictions, 
God comforteth his afflicted children, with his blessings.  God useth to comfort his children, and servants which do cry unto him, with his blessings poured down upon them.  
And many brought offerings unto the Lord, to jerusalem, 
2 Chro. 32.23.  and presents to Hezekiah king of judah, so that he was magnified in the sight of all Nations, from thenceforth.  
Thus after trouble, 
Exposition.  God sendeth comfort to all them that patiently wait on him, and constantly put their trust in his mercies: as the exposition is.  
Misery and afflictions are of this good use, as that they do excite, 
Afflictions work in a man repentance and humiliation.  and stir up a man to repentance; as a Father observeth: and that punishments with afflictions, will open the eyes of a man's understanding, and draw him to God by repentance, and humiliation, when nothing else will.  
And when he was in tribulation, 
2 Chron. 33.12, 13.  he prayed unto the Lord his God, and humbled himself greatly before the God of his fathers.  
And prayed unto him, and God was entreated of him, and heard his prayer, and brought him again to jerusalem, into his kingdom. Then Manasseh knew that the Lord he was God.  
Thus Affliction giveth understanding; 
Exposition.  for he that hated God in his prosperity, now in his misery he seeketh unto him: as the exposition is.  
The due consideration hereof will be a continual comfort unto us, and as our souls cordial in all times of affliction, and even then most of all when all other comforts fail us.   

CHAP. VI A Meditation upon Life and Death, and how we are at all times, and upon all occasions, to fit and prepare ourselves for death, that so it seize not upon us at unawares.  
FIrst, of our life, 
First, Of our life here.  and the due consideration thereof.  
Our life here is a seafare, a way-fare, and a warrfare.  
First, Our life is a seafare.  
They that go down to the sea, 
Our life here is a seafare. Psal. 107.23, 24, 25, 26, 28, 29, 30, 31.  in ships, that do business in great waters,  
These see the works of the Lord, and his wonders in the deep.  
For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof.  
They mount up to the heaven, they go down again to the depths, their soul is melted because of trouble.  
Then they cry unto the Lord in their trouble, and he bringeth them out of their distress.  
He maketh the storm a calm, so that the waves thereof are still.  
Then are they glad, because they be quiet; so he bringeth them to their desired haven.  
Oh, that men would praise the Lord for his goodness, and for his wonderful works to the children of men.  
Secondly, Our life here is a way-fare, full of troubles, 
Our life here is a way-fare. Eccles. 40.1, 2, 3, 4, 5, 6.  calamities, & dangers.  
Great travel is created for every man, and an heavy yoke is upon the sons of Adam, from the day that they go out of their mother's womb, till the day that they return to the mother of all things.  
Their imagination of things to come, and the day of death, trouble their thoughts, and cause fear of heart;  
From him that sitteth on a throne of glory, unto him that is humbled in earth and ashes.  
From him that weareth purple and a crown, unto him that is clothed with a linen frock.  
Wrath and envy, trouble and unquietness, fear of death, and anger, and strife; and in the time of rest upon his bed, his night's sleep, do change his knowledge.  
A little, or nothing is his rest, and afterwards he is in his sleep, as in a day of keeping watch, troubled in the vision of his heart, as if he were escaped out of a battle.  
Such things happen unto all flesh, 
Eccles. 40.8, 9.10.  both man and beast, and that is seven fold more upon sinners.  
Death and bloodshed, strife and sword, calamities, famine, tribulation, and the scourge.  
These things are created for the wicked, and for their sakes came the flood.  
All his ways are plain unto the holy; 
Eccles. 39.24.  so are they stumbling-blocks unto the wicked.  
Who is wise, 
Hosea 14.9.  and he shall understand these things, prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein.  
For the good are good things created from the beginning; so evil things for sinners.  
And as this our life is a way, wherein we are continually walking, and travelling, as way-faring men, unto another Country. So,  
Our life here is also as a race, 
Our life here is as a race.  wherein we must he continually running, and not to stand still, at a stay.  
Know ye not, 
1 Cor. 9.24.  that they which run in a race, run all, but one receiveth the prize? So run that ye may obtain.  
And every man that striveth for the mastery is temperate in all things; 
2 Cor. 9.25, 26.  Now they do it to obtain a corruptible crown, but we an incorruptible.  
I therefore so run, not as uncerteinly; so fight I, not as one that beateth the air.  
Let us lay aside every weight, 
Hebr. 12.1, 2.  and the sin which doth so easily beset us, and let us run with patience the race that is set before us;  
Looking unto jesus, the author and finisher of our faith.  
Thirdly, 
Our life is a warrfare.  This our life is also a warrfare; and in this our fight, our weapons are to be spiritual.  
Finally, 
Eph. 6.10, 11.  my brethren, be strong in the Lord, and in the power of his might.  
Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.  
For though we walk in the flesh, 
2 Cor. 10.3, 4, 5.  we do not war after the flesh.  
For the weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds.  
Casting down imaginations, and every high thing, that exalteth itself, against the knowledge of God, and bringing into captivity, every thought, to the obedience of Christ.  
For we wrestle not against flesh and blood, but against Principalities, 
Ephes. 6.12. to 18.  against Powers, against the Rulers of the Darkness of this World, against spiritual wickedness in high places.  
Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all to stand.  
Stand therefore, having your Loins girt about with Truth, and having on the Breastplate of righteousness.  
And your feet shod with the preparation of the Gospel of Peace.  
Above all taking the shield of Faith, wherewith ye shall be able to quench all the fiery Darts of the wicked.  
And take the helmet of Salvation, and the word of the Spirit which is the Word of God.  
Praying always with all prayer and supplications in the Spirit, and watching thereunto with all perseverance and supplication, for all Saints  
But let us who are of the day, 
1 Thes. 5: 8, 9, 10.  be sober, putting on the Breastplate of Faith and Love, and for an Helmet, the hope of Salvation.  
For God hath not appointed us to Wrath: but to obtain salvation by our Lord jesus Christ, who died for us, that whether we walk or sleep, we should live together with him.  
I have fought a good fight, 
2 Tim. 4.7.  I have finished my course, I have kept the Faith.  
Henceforth there is laid up for me a Crown of righteousness which the Lord the righteous Judge shall give me at that day, 
2 Tim. 4.8.  and not to me only, but unto all them also that love his appearing.  
It is observed by one, 
Of Man.  that there is in Man,  
First, Lacrimabilis inceptio.  
He enters into the World crying.  
2. Brevis dimensio.  
He is here but of short continuance.  
3. Tristis afflictio.  
Sorrowful affliction ever attending on him.  
And in all this there is in him,  
4. Labilis conditio.  
A falling and backsliding condition.  
And in all nothing but vanity.  
Infoelicitat is fabula homo.  
Man is the very fable or story of Infelicity, as one well observeth.  
It is observed by one, that in the crying of the Child (ah) this signifies what misery he takes from Adam.  
And in crying (oh) what misery he takes from Eve.  
They suck misery and crosses even from their Nurse's teats.  
As Tiberius, 
Tiberius,  of whom it is written, that he was a Drunkard, because his Nurse was given to that vice.  
And of Caligula, 
Caligula.  that he was bloody, because his Nurse was so.  
Homo Infoelicitatis exemplum, Forturae Lusus, Inconstantiae imago, Injuriae, et calamitatis trutina.  
Man is the very Pattern, and example of Infelicity, the very sport and pastime of Fortune to play upon, and the balance of Injury and calamity, as a Father observeth.  
Quid est homo? 
Seneca.  morbidum, putridum, cassum, a fletu vitam auspicatum.  
What is man? but even a rotten, and a corrupt thing, good for nothing; and beginning of his Life with crying; as Seneca observeth.  
Nascitur, 
Augustine,  et statim plorat, qui et ridere poterat, futurae Calamitatis propheta.  
Man is born, and presently cries, who might have laughed, being as a Prophet foretelling of his future calamity; as St. Augustine observeth.  
A Father describing the misery of Man saith, as followeth.  
Cujus conceptio culpa, Nasci poena, labour vita, et necesse mori.  
Whose Conception is faulty, his Birth a punishment, his Life a labour, and a Necessity in him to die.  
Affliction cometh not forth of the Dust, 
job 5.6, 7.  neither doth trouble spring out of the Ground.  
Yet man is born unto trouble, as the sparks fly upwards.  
Nemo tam dives,  
Habuit faventes,  
Crastinum ut possit  
Sibi polliceri. Seneca. 
Seneca.   
No man can any ways assure himself of living till to morrow.  
Tota vita, dies unus; as a Father observeth: that is, Our whole life here is but as one day.  
Non potest praesentem diem recte vivere is, qui se non eum, quasi ultimum victurum esse cogitat; ut Pater. No man can live well, and as he ought to do, unless he think, and account of every day to be as it were, his very last day.  
Nascentes morimur, finisque ab origine pendes,  
Et pubesceutes juncta senecta premit.  
Nequities vitae, non sinit esse senem.  
Being born, we die, and our end hangs upon our beginning.  
And as we grow up in years, old age presseth upon us.  
And the evils of our life will not permit and suffer us to grow old.  
Optima aliorum sententia, quip homini aiwt, non nasci esse bonum, aut natum, cito morte perire, ut Pater. It was the opinion of some others, for man not to be born, was good, or else being born, then soon to die.  
Many there are, 
Plin.  Qui non nasci, optimum censerent, aut quam ocyssime emori. Which have thought it the best not to be born, or being born, then suddenly to end his days, as Pliny observeth.  
Non nasci, 
Cicero.  long optimnm, proximum quam primum mori.  
This the very heathens thought, That not to be born was far the best, the next very soon to die, as Cicero observeth.  
Primum bonum non nasci, secundum citius mori. The first good is not to be born, the second, soon to die: as a Father observeth.  
Directory rules how we are to live. 
Rules how to live.   
Qualis vita finis ita: that is, as the life is, so shall the end be.  
In the place where the tree falleth, 
Eccles. 11.3.  there it shall be.  
Heu vivunt hamines, tanquam mors nulla sequatur,  
Aut tanquam infernum, fabula vana foret  
Alas! men do now live as if that no death were to follow,  
And as if Hell were but a fable.  
O quam contempta res est homo, nisi supra numana se erexerit! O how contemptible a thing is man, if he do not erect his thoughts to a higher pitch, than to that which is only humane! as a Father observeth.  
Praestat homini nunquam nasci, quam non renasci: & nunquam generari, quam non regenerari; ut Pater. It had been far better for a man never to have been born, than not to be born again; and never to have been begotten, than not to be regenerated.  
And jesus answered, 
John 3.3, 5, 6, 7.  and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.  
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.  
That which is born of the flesh is flesh, and that which is born of the Spirit, is spirit.  
Marvel not, that I said unto you, Ye must be born again.  
Melior est non esse, quam esse fine Jesus; & melior est non vivere, quam vivere sine vita: ut St. Bernard.  
It is far better for a man not to be at all, 
S. Bernard.  than to be without jesus Christ, and better it were for a man not to live at all, than to live here without enjoying the happiness of life eternal hereafter; as St. Bernard observeth.  
And this it was which made that good Father St. 
S. Bernard.  Bernard to cry out, and say,  
Domine Jesus, esto mihi Jesus.  
O sweet Lord jesus, be thou unto me, and unto my soul, a jesus, a Saviour.  
This likewise made another Father to say after this manner:  
Non est vita, nisi vera vita, & non est vera vita, nisi aeterna vita.  
There is no life here, unless the same be a true life, and there can be no true life here, without the enjoying of life eternal hereafter; as a Father observeth.  
And this our life eternal, proceedeth from our justification, and Sanctification here, the fruit and effect of our Glorification hereafter.  
Knowing, 
Gal. 2.16, 17, 19, 20.  that a man is not justified by the works of the Law, but by the Faith of Jesus Christ; even we have believed in jesus Christ, that we might be justified by the Faith of Christ, and not by the works of the Law; For by the works of the Law shall no Flesh be justified.  
But if while we seek to be justified by Christ, we ourselves are found Sinners, is therefoae Christ the Minister of sin? God forbidden.  
For I through the Law am dead to the Law, that I might live unto God.  
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:  
Vita vitae mortalis, est vita vitae immortalitatis.  
The life of our mortal life here is the life of our immortal life hereafter; as a Father well observeth.  
Viam vita dicitur, per quam quilibet natus, properat ad finem.  
Our life here, 
S. Basil.  is the way, by which every one that is born, doth hasten unto his end; as St. Basil observeth.  
Ut hora, Sic fugit vita.  
Sic in non homini, vertitur omnis homo, ut Poeta.  
As the Hour so our life passeth away; and so every Man is suddenly turned and changed, and become not man.  
We must therefore be careful how we live.  
And herein Boetius giveth us this good rule for Directions in our Life. 
Boetius.   
Incumbit nobis necessitas recte vivendi, cum omnia quae facimus, facta sunt coram oculis Judicis cuncta videntis. Boetius.  
Necessity lieth upon us to live well, in this regard, That all things which we do, they are all of them acted and done before the eyes of that great judge of Heaven and Earth, which seethe all things.  
Intrasti ut exires; as one saith.  
Thou camest into the world, that thou mightest go out of the world again.  
And as an other well observeth.  
Nostrum vivere, è vita transire:  
All our life here ought to be a preparation for death.  
Considering this, which one observeth; as namely,  
Non est vitae momentum, sine motu ad mortem, huc tendimus omnes, huc primus, huc ultimus ordo.  
There is, Not a moment in our Life, without some Motion towards our Death, and this is the true state and condition of all Mankind here.  
And therefore one giveth us this good Rule to be observed by us in the whole course of our life.  
Proximus esto bonis, si non potes optimus esse.  
Fellow then the good example of good men, and come as near to them as thou canst do, if so be thou canst not be the best of all.  
It is well observed by one.  
Quam turpe est in eo statu vivere, in in quo non Statuas mori.  
It is a very ill thing, for any one to live in that state, manner, and condition of life, in the which he would be afraid so to die.  
Male vivit, qui semper vivere incipit.  
He liveth very ill that is always but beginning to live well, as one observeth.  
A good life is always the cause of a comfortable and of a happy Death.  
While we live here, we must not only see and behold Death, but we must foresee it, and duly prepare for it, before it comes.  
One compares Death unto the Basilisk, The which Serpent, if it see an other, before the same be seen, there is then much danger to the Party first seen by the Serpent: but if a man doth first see and descry the Basilisk, than the Serpent presently dyeth, and so no fear of danger.  
Even so, If Death be not seen and provided for before hand, there is then great danger, but if seen before hand, and so provided for, the danger is then past before death cometh.  
Hereupon a Father well saith,  
Qui non vult in vita praevidere mortem, non potest in morte videre vitam.  
He that in Life, doth not foresee Death, 
Prosper and S. Augustinr.  cannot in Death behold, and enjoy everlasting Life.  
Tota vita infidelium, peccatum est, et nihil bowm est, absq, summo bono; ut Pater. That is,  
The whole lise of the Wicked, is nothing but sin; and there is nothing good in us, unless we have it from him, as Prosper and Augustine do both of them observe.  
Whereupon saith St. Augustine. 
S. Augustin.   
Hic urat, hic secat, ut in posterum servat. Et Domine, Domine, hic quicquid vis, ut in aeternum parcas.  
Burn me, cut me, flash me, or lay here on me what tormen●s you will, So as thou wilt heal me and cure me of all maladies hereafter, and reserve for me, everlasting life, after this life ended.  
Of the life of Man, 
Of the life of Man, and whereunto compared.  and whereunto the same is compared in regard of the frailty, incertainty, brevity, misery, and calamity attending even on the same.  
And Jacob said unto Pharaoh, 
Gen. 49.7.  Few and evil have the days of the years of my life been.  
O remember that my life is wind. 
job 7.7.   
Man that is born of a Woman, 
job 14.1, 2.  is of few days, and full of Trouble.  
He cometh forth like a flower, and is cut down, he fleeth also as a shadow, and continueth not.  
My days are swifter than a Weavers shuttle, 
job 7.6.  and are spent without hope.  
Now my days are swifter than a Post, 
job 9.25, 26.  they flee away, they see no good.  
They are passed away as the swift Ships, as the Eagle that hasteth unto the prey.  
For we are but of yesterday, 
job 8.9.  and know nothing, because our days upon Earth are a shadow.  
When a few years are come, 
job 16.22.  than I shall go the way whence I shall not return.  
For a thousand years in thy sight, are but as yesterday, when it is past; and as a watch in the night.  
Thou carriest them away as with a flood; 
Ps. 90.4, 5, 9, 10, 12.  they are as a sleep in the morning; they are like grass which groweth up.  
In the morning it flourisheth, and groweth up, in the evening it is cut down and withereth.  
For all our days are passed away in thy wrath: we spend our years, as a Tale that is told.  
The days of our years, are threescore years and ten, and if by reason of strength, they be fourscore years, yet is their strength, labour and sorrow, for it is soon cut off, and we fly away.  
So teach us to number our days, that we may apply our hearts unto wisdom.  
For my days are consumed like smoke: 
Ps. 102.3, 4, 11.  and my bones are burnt as an hearth.  
My heart is smitten and withered like grass.  
My days are like a shadow that declineth: 
Ps. 103.14, 15, 16.  I am withered like grass.  
For he knoweth our frame; he remembreth that we are dust.  
As for Man, his days are as grass: as a flower of the field so he flourisheth. For the wind passeth over it, and it is gone: and the place thereof shall know it no more.  
Lord what is Man, 
Ps. 144.3, 4.  that thou takest knowledge of him? or the Son of Man that thou makest account of him?  
Man is like to vanity: his days are as as a shadow that passeth away.  
The voice said cry; And I said, 
Isaiah 40.6, 7, 8.  What shall I cry? All flesh is grass, and all the goodliness thereof, is as the flower of the field.  
The grass whithereth, the flower fadeth, because the spirit of the Lord bloweth upon it. Surely the People is Grass.  
The grass whithereth, the flower fadeth: But the Word of our God shall shall stand for ever.  
Let the Brother of low Degree, 
ja. 1.9, 10, 11.  rejoice, in that he is exalted.  
But the Rich in that he is made low: because as the flower of the grass he shall pass away.  
For the Sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: So also shall the rich man fade away in his ways.  
Go to now, 
ja. 4.13, 14.  ye that say, To day or to morrow we will go into such a City, and continue there a year, and buy and sell, and get gain,  
Whereas ye know not what shall be on the morrow: for what is your life? it is even a vapour, that appeareth for a little time, and then vanisheth away.  
For that ye ought to say, 
ja. 4.15.  If the Lord will, we shall live and do this or that.  
Being born again, 
1 Pet. 1.23, 24, 25.  not of corruptible food, but of incorruptible, by the Word of God, which liveth and abideth for ever.  
For all flesh is as grass, and all the glory of Man, as the flower of the grass: the grass withereth, and the slower thereof falleth away.  
But the Word of the Lord endureth for ever.  
No man is sure of his life. 
job 24.22.   
What Man is he that desireth life, 
Ps. 34.12, 13, 14.  and loveth many days, that he may see good?  
Keep thy Tongue from evil; and thy Lips from speaking guile.  
Depart from evil, and do good, seek peace and pursue it.  
How excellent is thy loving kindness O God? 
Ps. 36.7, 9  therefore the Children of Men put their Trust under the shadow of thy Wings.  
For with Thee is the Fountain of Life, and in this Light shall we see light.  
Come and see the works of God; 
Ps. 66.5, 9  he is terrible in his do towards the Sons of men.  
Which holdeth our Soul in life, and suffereth not our feet to be moved.  
By all this, the frailty, mutability, and incertainty of the life of Man here in this World, doth evidently appear unto us; and that by reason of the miseries and calamities attending of the same, we have no moving cause to make us to desire the long continuance thereof, here in this vale of misery, but earnestly to desire, and hope for the fruition of a better life hereafter, and even to say with St. Paul,  
Cupio dissolvi et esse cum Christo.  
I desire to be dissolved, 
Philip. 1.23.  and to be with Christ.  
And as touching this our life here, and all the enjoyments we have therein, we may well conclude all, and say with the Preacher,  
Vanity of Vanities, 
Eccles. 12.8.  all is vanity.  
And with this to sum up the whole duty of Man; being this,  
Fear God, 
Eccles. 12.13.  and keep his Commandments, for this is the whole duty of Man.  
Of life eternal, 
Of life eternal, of the Giver thereof, and the manner of the gift.  the giver thereof, and the manner of the Gift, with the great and unexpressible benefits that doth redound thereby, unto the dear and elect Children of God.  
Bless the Lord O my Soul, 
Ps. 103.1, 4.  and all that is within me bless his holy name,  
Who redeemeth thy life from destruction; who crowneth Thee with loving kindness, and tender mercies.  
My Sheep hear my voice, 
Io. 10.27.28.  and I know them, and they follow me.  
And I give unto them eternal life, and they shall never perish; neither shall any man pluck them out of my hand.  
jesus said unto her, 
Io. 11.25.26.  I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live.  
And whosoever liveth, and beliein me, shall never die.  
And this is life eternal, 
Io. 17.3.  That they might know Thee the only true God, and jesus Christ whom thou hast sent.  
God that made the World, 
Acts 17.24, 25, 26.  and all things therein, He giveth to all, life, and breath, and all things.  
For in him we live, move, and have our being.  
But now being made free from sin, 
Rom. 6.22, 23.  and become Servants to God, ye have your fruit unto holiness, and the end everlasting Life.  
For the wages of sin is death: but the gift of God is eternal life, through jesus Christ our Lord.  
If in this life only we have hope in Christ, 
1 Cor. 15.19.  we are of all men most miserable.  
The Letter killeth, 
2 Cor. 3.8.  but the Spirit giveth life.  
If ye then be risen with Christ, 
Collos. 3.1.  seek those things which are above, where Christ sitteth on the right hand of God.  
Set your Affections on things above, 
Collos. 3.2, 3, 4.  not on things on the earth.  
For ye are dead, and your life is hid with Christ in God.  
When Christ, who is your life, shall appear, then shall ye also appear with him in glory.  
Fight the good fight of Faith, 
1 Tim. 6.12.  lay hold on eternal life, whereunto thou art called.  
Hereby perceive we the love of God, 
Jo. 3.16.  because he laid down his life for us.  
And this is the record, 
Jo. 5.11, 12, 13, 20.  That God hath given to us eternal life: and this life is in his Son.  
He that hath the Son, hath life; and he that hath not the Son of God, hath not life.  
These things have I written unto you, That ye believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the Son of God.  
And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true: and we are in him that is true, even in his Son jesus Christ: this is the true God and eternal life. 
S. Bernard.   
Duo animi à Deo dati, custodes domestici, pudor, et timor. Qui pudorem amisit, bestiae par est, qui timorem excu●●t, bestia pejor est.  
God hath given us two Domestic Keepers of our Souls; as namely, Shamefastness, and Fear. He which casteth away all Shamefastness from him, may well (by way of comparison) be accounted equal unto the very beast: and he which shaketh off from him all manner of Fear, is in a far worse manner than the beasts; as St. Bernard observeth.  
And for our better distinction, in the whole course of our lives here, we ought always to have these two props or Pillars, like the stern of a ship, to steer and govern all our action aright; as namely,  
Care and Fear. 
Actions.   
First, Carefulness to serve, and please God according to his Will revealed unto us, in and by his holy Word.  
Teach me thy way O Lord, 
Ps. 86.11.  and I will walk in thy Truth: O knit my heart unto thee, that I may fear thy name.  
I will run the way of thy Commandments, 
Ps. 119.32.  when thou shalt enlarge my heart.  
Teach me O Lord the way of thy Statutes, 
Ps. 119.33, 34, 35.  and I shall keep it unto the end.  
Give me understanding, and I shall keep thy Law, yea I shall observe it with my whole heart.  
Make me to go in the path of thy Commandments, for therein do I delight,  
Secondly, fearfulness of offending God.  
And being thus armed with these 2 good supporters,  
With this constant and continual care, and fear, They will make us wary, in all our actions, of this life, and will cause us to walk carefully, in all our proceed in the whole course of our life here, the which will doubtless be a very great comfort to us hereafter.  
For that as one very well observeth,  
A good life is always the cause of a happy and of a comfortable death.  
Secondly, Of Death, and how we are at all times, and upon all occasions, to fit and prepare ourselves for the same, 
Of our Death, and preparatifor the same.  that so Death take us not unawares, and unprepared for the same.  
O Death! how bitter is the remembrance of Thee, to a man that liveth at rest in his Possessions, 
Ecclus. 41: 1, 2, 3, 4.  unto the Man that hath nothing to vex him, and that hath Prosperity in all things; yea unto him that is yet able to receive meat? O Death! acceptable is thy sentence unto the Needy, and unto him whose strength faileth, that is now in the last age, and is vexed with all things, and to him that despaireth, and hath lost patience?  
Fear not the sentence of Death; remember them that have been before thee, and that come after thee, for this is the sentence of the Lord over all flesh.  
And why art thou against the pleasure of the most high? there is no inquisition in the Grave, whether thou hast lived ten or an hundred, or a thousand years.  
Men of the World, 
Ps. 17.14.  which have their portion here in this life, even to them, the remembrance of death is bitter.  
But of the Tree of the good and evil, 
Gen. 2.17.  thou shalt not eat of it; for in the day that thou eatest thereof, thou shalt surely die.  
And the Serpent did say unto the Woman, 
Gen. 3.4.  Ye shall not surely die.  
The Devil in his tempting of Eve, First began with a Nequaquam moriamini, ye shall not die.  
Hereupon Saint Augustine, after the Serpent was accursed by God from the Earth; saith thus unto the Serpent,  
O n quam, ubi jam esi tua nequaquam?  
O thou wicked serpent, Where are now thy lying words, (Ye shall not die at all?)  
For the wages of sin is death, 
Rom. 6.23.  but the gift of God is eternal life, through Jesus Christ our Lord.  
Mors fructus à fruendo dicitur; as one observeth of it:  
Death is the fruit, so called, from the enjoying of it: and so death is the fruit, or wages of sin.  
Quotidie morimur, 
S. Bernard.  quotidie enim demitur pars vitae, & tunc quoque cum crescimus, vita decrescit; ut S. Bernard. That is, We do die daily, and even every day a part of our life is cut off: as St. Bernard observeth.  
Homo est fatuus usque ad quadraginta annorum, deinde, 
Luther.  ubi agnovit se esse fatuum, vita consumpta est: ut Luther. That is, A man is as a fool, and full of ignorance, till he attain unto the age of forty years, and then so soon as he comes to know, and so to acknowledge himself to be a fool, to be ignorant, and to know nothing of himself, even then, and at that very time, his life here is, as it were, ended, gone, and spent; as Luther observeth.  
Mors tua, mors Christi, fraus mundi, gloria coeli,  
Et dolor inferni, sint meditanda tibi.  
That is, These things thou oughtest to take into thy serious consideration, and duly for to meditate thereon: as namely; On thy own death, on the death of Christ, of the fraud and deceit of the world, of the great glory of heaven, and on the unsufferable pains, and torments of Hell; as one observeth.  
It is well observed by one, That death in Christ killed life for a time, that afterwards life in him might kill death for ever.  
For since by man came death, 
1 Cor. 15.21, 22, 25, 26, 55, 56, 57  by man came also the resurrection of the dead.  
For as in Adam all die, even so in Christ shall all be made alive.  
For he must reign till he hath put all enemies under his feet.  
The last enemy that shall be destroyed, is death.  
O death, where is thy sting? O grave, where is thy victory?  
The sting of death is sin, and the strength of sin is the law.  
But thanks be to God, which giveth us the victory, through our Lord Jesus Christ.  
Death, as one observeth, is a quiet sleep, The soul, when death comes, puts off the body, and the body buried, lives in the earth, the grave being the bed thereof: there to remain till the morning of our resurrection, at the day of judgement appearing.  
It is observed by one, That the true servants of God are so far from being any ways discontented, or troubled with the thinking of death, as that they rather earnestly desire, and thirst after it, with a Cupio dissolvi, 
Philip. 1.23.  a desire with St. Paul to be dissolved, and to be with Christ.  
For death, as a Father well observeth, is but provectio, a journey, or a laying down of this our earthly tabernacle.  
Nihil certius quod quilibet debet mori, sed tempore quando, quo leco, vel quomodo, vihil incertius.  
There is nothing more certain than this, that every one must die, but when, in what place, or the manner how, nothing is more uncertain.  
Statutum est omnibus semel mori. It is dereed that all men must once die. 
Rom. 5.14.   
As by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.  
For this is the sentence of the Lord over all flesh. 
Eccles. 4.3.   
As by one man's disobedience, 
Rom. 5.19, 21.  many were made sinners, so by the obedience of one, shall many be made righteous.  
That as sin hath reigned unto death, even so might Grace reign through righteousness, unto eternal life by Jesus Christ our Lord.  
When Lust hath conceived it bringeth forth Sin: 
james. 1.15.  and Sin, when it is finished, bringeth forth Death.  
Now nothing is more uncertain than the time when we shall die, the place where, or the manner how we shall die.  
This was therefore the meditation of Seneca, daily with himself, as is recorded of him.  
Dic tibi dormituro, 
Seneca.  potes non expergisci,  
Dic exerecto, potes non dormire amplius.  
Dic ereunti, potes non reverti.  
Dic revertenti, potes non exire amplius.  
When thou liest down at night in thy Bed to sleep, and to take thy rest, say thou unto thyself, It may be thou shalt never live to awake again, to behold the light of the ensuing day.  
When thou awakest in the morning, and dost arise out of thy bed, say then unto thyself, It may be thou shalt never live to lie down in thy bed, to take thy rest and sleep again.  
When thou goest forth of thy house about thy necessary affairs, say then unto thyself, It may be thou shalt never live to return unto thy house again.  
When thou dost return in safety to thy house, say then unto thyself, It may be thou shalt never live to go forth of thy house again.  
These meditations ought to stir us up unto a daily and continual preparation for death, that so death may never take us unawares, and unprepared.  
Mors sanctis refrigerium, improbis autem supplicium. Death to the godly is but as it were a refreshing, but to the wicked, death is a punishment.  
Cujus vita est Christus, mors ei lucrum & maximum: Sed, Cujus vita est mundus, mors ei damnum, & maximum: ut Pater.  
He who liveth like a Christian, and maketh Christ his life here, death unto him is the greatest gain that can be: But he who liveth here like a worldling, and maketh the world his life, and chiefest delight here, death unto him is the greatest detriment, and damage that can be.  
Boni moriuntur bene, etiamfis mors ipsa mala; ut Pater.  
Good and godly men do die well, and make a happy end, although death itself, in itself be evil. 
Num. 23.10.   
This made the prophet Balaam to cry out, and say, Let me die the death of the righteous, and let my last end be like his.  
Upon which place, one well observeth thus much: as namely;  
That he which desireth to die the death of the righteous, must labour, and strive here in this life, to lead, and live the life of the righteous and then his death will be happy, like unto his.  
Vita est vivere vitam Deo, sed vivere vitam mundo, mors est: ut Pater. To live here a godly, and a Christian life, and to devote ourselves here wholly to the service of God, this is the only way for us after this our life here ended, to attain unto the everlasting life of glory in the kingdom of heaven. But,  
He which liveth here merely as a worldly-minded man, and doth here devote himself wholly to the service of the world, and placeth his chief joy and delight in the pleasures of the world, and so maketh this his chief happiness, he shall be sure after this life ended, to gain unto himself everlasting death.  
The first of these shall enjoy the happiness of that blessed sentence, in the last day, of  
Come ye blessed of my Father, 
Matth. 25.34.  inherit the kingdom prepared for you, from the foundation of the world.  
And the other shall enjoy the horror of that fearful sentence of malediction in the last day, of  
Depart from me, ye cursed, 
Matth. 25.41.  into everlasting fire, prepared for the devil and his angels.  
Stulte, cur te nan disponis ad moriendum, cum sis pro certo moriturus? ut Pater. Thou miserable man, or thou fool, Why dost thou not fit and prepare thyself for death, seeing it is most certain thou must die? as a Father observeth.  
Stat sua cuique dies. 
Virgil.   
Every man hath the certain time or day of his death, to him designed and appointed: as the Poet Virgil observeth.  
To every thing there is a season, 
Eccles. 3.1, 2.  and a time to every purpose under the heaven.  
A time to be born, and a time to die.  
Fleers, 
Sir Thomas Moor.  si scires, unum tua tempora mensem,  
Rides, quum non sit, forsitan una dies.  
Knewest thou, a month should end thy days,  
It would give cause of sorrow;  
And yet perhaps, thou laughest to day,  
When thou must die to morrow.  
As was observed by that learned Sir Thomas Moor.  
Mors tam juveni ante oculos esse debet, quam seni; ut Seneca.  
Young men as well as old, ought always to be prepared for death.  
Quis est adolescens cui exploratum sit, 
Cicero.  se ad vesperum esse victurum? ut Cicero.  
What young man is there to whom it is made certainly known, or revealed, that he in the morning, shall live until night.  
Senibus, 
St. Bernard.  mors in januis, adolescentibus, mors in insidiis est: ut St. Bernard.  
To old men, death is as it were, always knocking at their gates, and ready to seize upon them: but to young men, death is always ready with his wiles to ensnare, and entrap them at unawares: and therefore they ought at all times, both young and old, to be ready, and prepared for the same.  
Incertum est quo te loco mors inveniet, 
Sencca.  itaque tu illum omni loce expecta: ut Seneca.  
It is altogether uncertain, in what place death will look for thee, therefore do thou expect, and look for death in every place; as Seneca observeth.  
Mors ubique te expectat, 
S. Bernard.  & tu igitur si sapis, eum ubique expectabis; ut St. Bernard.  
Death doth wait, and look for thee every where, and therefore, if thou art wise, thou wilt likewise look for death every where.  
Quicquid facis, respice ad mortem. 
Seneca.   
Whatsoever thou dost, have an eye, and a serious thought upon thy death: as Seneca observeth.  
Nulla res magis proderit, 
Seveca.  quam cogitatio mortalitatis.  
Nothing whatsoever thou dost, shall more profit, or avail thee, than a serious thought and meditation, by thee had, of thy mortality: as Seneca observeth.  
Sive comedam, sive bibam, sive aliud aliquid faciam, 
St. Hierom.  semper vox illa terribilis auribus meis insonare videtur, Surgite mortui, venite ad judicium.  
Whether I eat, or whether I drink, or what else soever I do, it seemeth unto me, that I do always hear that terrible, and fearful voice resounding in mine ears, Arise, O ye dead, and come unto judgement: as St. Hierom observeth.  
We shall not all sleep, 
1 Cor. 51.52.  but we shall all be changed in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised, incorruptible, and we shall be changed.  
Sic quotidie vivamus, 
St. Hierom.  quasi die illa judicandi simus.  
Let us so live every day, as if we were every day to come unto Judgement; as St. Hierom observeth.  
Omnem crede diem, supremum: ut Seneca. Let us so actibi 
Seneca.  diluxisse count of every day, as if the same were for certain, to be our very last day.  
Dies omnis pro ultimo habeatur; ut Seneca. 
Seneca.  Every day ought to be accounted by us as our last day.  
Quomodo de die in diem, 
St. Augustin.  defenendo peccas, cum extremum diem tuum nescias. Wherefore dost thou still continue to sin, and to offend, deferring, and putting off thy repentance from day to day, when as thou art wholly ignorant which day of thy life shall be thy last day: as St. Augustin observeth.  
Id ago, 
Seneca.  ut mibi instar totius vitae sit dies; nec tanquam ultimum rapio, sed sic illum aspicio, tanquam esse vel ultimus possit. I now do that, as if that this very day were a resemblance of my whole life. Neither do I take this day as my last day, but I do so look upon it, and behold the same, as that the same either is, or may be my last day: as Seneca observeth.  
Male vivit, quisquis nescit bene mori. 
Seneca.  He liveth very ill, who knoweth not how to frame himself to die well: as Seneca observeth.  
Bene mori est libenter mori. To die well, is to die willingly: as Seneca observeth.  
Timor mortis est desperatio vitae aeternae post mortem. 
S. Chrysostom.  Fearfulness of death showeth a kind of desperation of the happy enjoying of life eternal, after death: as St. Chrystostome observeth.  
It is written of Charles the fifth, that he coming to the Duke of Venice his court, and there, after royal entertainment, the Duke shown him, all the Riches of his Dukedom, and then demanded of him how he liked the same? who answered him in this manner; Haec sunt quae faciunt nos invites mori.  
These and such like worldly pleasures, contentments and delights, are the only things and causes which make us so unwilling to die and to leave this world.  
Non mori timeo, quia bonum habeo Dominum.  
I am not afraid to die, 
S. Ambrose.  because I have a good and gracious Lord God, to whom I am now going; as St. Ambrose observeth.  
It is memorably written of holy Hilarion, who having lived fourscore years, and being then visited with sickness, and being somewhat fearful to die, reasoning thus with himself; at the last he passionately burst forth into these words; saying, 
Egredere, quod times anima mea?  
Octoginta annes servisti domine.   
Why art thou afraid O my Soul to go forth unto him whom thou hast so long time served? 
S. Jerome in vita Hilarionis.  Thou hast now served thy Lord God fourscore years, therefore now O my Soul go forth cheerfully unto him thou hast so long time served; and having thus said, he quietly died, as St. Jerome observeth.  
Death as one observeth is,  
Succisio non occisio, portus non orcus.  
A cutting down, not a cutting quite off. A port or haven by which we pass to joy, and not a gulf to swallow us up. And this is via universae carnis, the way of all flesh.  
It is written of Xerxes, That he having gathered together a million of Men, went up into a high Mountain, and there looking down upon them, he presently wept, and he being demanded why he did so? answered,  
Quia infra centum annos, Because that within these hundred years, all these so goodly Soldiers, who now do as it were, show their strength and bravery, will yet, within that time be all of them dead.  
For that Abraham is dead, 
John 8.52.  and the Prophets.  
Therefore certain it is we must all die, and this is by no means to be avoided: therefore we ought to labour and endeavour ourselves so to live here, as that in the end we die not the death eternal; But may enjoy after this life ended, the unspeakable blessedness of the life to come, and so being assured hereof, the thought of the death temporal will never be grievous or troublesome unto us.  
St. 
S. Hierome.  Hierome saith thus of Nepotian being dead, That he did rather, Migrare, quam mori, rather pass to an other place than die.  
St. 
S. Bernard.  Bernard writes thus of one Hubertus being dead. That he did rather abire, quam obire, fall asleep, than die. And  
St. 
S. Chrysostom.  chrysostom upon the death of a godly man saith, Dormit, non mortuus est, quiescit, non periit. He is asleep, not dead, he doth rest, and not perish.  
Omnia pereundo servantur. 
Tertullian.  All things by perishing are kept alive. The Corn it dies and springs again, as Tertullian observeth.  
From hence ariseth unto us a great comfort in our death.  
But some men will say, 
1 Cor. 15.35 to 44.  How are the dead raised up? and with what body do they come?  
Thou Fool, that which thou sowest, is not quickened, except it die.  
And that which thou sowest, thou sowest not that body that shall be, but bear grain, it may chance of Wheat, or of some other grain.  
But God giveth it a body as it hath pleased him, and to every seed his own body.  
So also is the resurrection of the dead, it is sown in corruption, it is raised in incorruption.  
It is sown in dishonour, it is raised in glory, it is sown in weakness, it is raised in power.  
It is sown a natural body, it is raised a splritual body, there is a natural body, 
Tertu lian.  and there is a spiritual body.  
Mors est provectio ad resurrectionem, & non mors: est janua qua intremur in Coelum: et mors est via ad resurrectionem.  
Death is, as it were a Journey or a passage unto our Resurrection, and not a Death, and our Resurrection is the Gate or Way, by which we enter into Heaven: and Death is the ready way unto our Resurrection; as Tertullian well observeth. 
S. Augustine.   
Therefore well saith Augustine hereupon,  
Tolle articulum de resurrectione Christi, et sublata est omnis spes vitae aeterna.  
Take away the Article of the Resurrection of Christ, and all our hope of life eternal is then also taken away.  
Mors est Janua vitae. 
Augustin.   
Death is the Gate unto Life, as St. Augustin observeth.  
Petrus Damianus de Stephano mortuo.  
Peter Damianus of Stephen being dead, 
Petrus Damianus.  writeth thus,  
Foelix somnus, cum requie, requies cum voluptate, voluptas cum aeternitate.  
O happy sleep with rest, and rest with pleasure, and pleasure with the enjoyment of eternity.  
Whereupon St. 
S. Gregory.  Gregory writing upon the same, saith,  
Dulcis simul & beatus somnus!  
O sweet and also happy sleep!  
Mors est cursus ad Coelum. 
S. Chrysostom.   
Death is a speedy course, race, or way to Heaven; as St. chrysostom observeth.  
Again, we are here in this World as Pilgrims.  
Whereupon saith Augustine. 
S. Augustin.   
Cui peregrinatio dulcis est, non amat patriam.  
He whose Pilgrimage here is sweet unto him, cannot be in love with his Country, with this life.  
Mors non est exitus, sed transitus ad Coelum, & via ad Regnum.  
Death doth not put a final end and period unto us. but the same is, as a passage for us unto Heaven, and the ready way by which we must enter into the Kingdom of Heaven, even into eternity, as a Father well observeth.  
And in this so troublesome a Sea of of this World, 
Seneca.  and exposed unto all the surges and tempestuous waves that can arise, there is no Port or Haven that doth appear unto the Navigators in this Sea for them to land or arrive at, but only the Port or Haven of Death; as Seneca observeth.  
Justo mors salutis est portus, 
S. Ambrose.  ut St. Ambrose de bono morte.  
To the Just and godly Men, death is the Port and Haven of Health and of Happiness.  
It is our life here, which doth keep and sever us from our Saviour: but it is a happy death, which doth conjoin us unto Christ our head.  
Non est mors sed vita, quae morientem Christo societ: Non est vita sed mors, quae viventem Christo separate.  
It is not death but life, which doth as it were conjoin and associate the soul of the dying Christian unto Christ. And it is not to be called a life but rather death, which doth as it were separate the Soul of the living Christian from Christ his Saviour.  
Quod interim morimur, 
S. Cyprian de mortalitate.  ad immortalitatum, morte transgradimur. Nec potest vita aeterna succedere, nisi hinc contigerit exire, Non est exitus, sed transitus, et temporali itinere de cursa ad aeterna transgressus, ut Cyprian, in tractatu de mortalitate.  
For as much as we do here die suddenly, we do pass by death unto immortality; neither can life eternal succeed, unless it happen unto us first to leave this Life. It is not a final end, but a passage: and by the course of a temporal journey, a passing unto Heaven.  
Descendit altissimus, 
S. Bernard.  et sua nobis descensa, suavem ac salubrem dedicavit ascensum, ut S. Bernard.  
The highest did descend from Heaven. and so by his descending he did dedicate his ascension to be good and profitable unto us.  
Ascendit qui descendit; 
S. Augustine.  descendit nt sanaret te, ascendit ut levaret te, ut St. Augustine.  
He which ascended, is the same which descended, he descended that so he might heal and cure thee of all thy maladies; he ascended, that so he might by the virtue of his powerful ascension lift thee up, and make thee to ascend likewise, 
john 14.2, 3.   
In my Father's House are many mansions, if it were not so I would have told you it. I go to prepare a place for you.  
And if I go and prepare a place for you, I will come again and receive you unto myself, that where I am there ye may be also.  
Sapientis est igitur totam in mortem, 
Seneca.  prominere, hoc velle, hoc meditari, hac semper cupidine ferri, ut Seneca.  
It is therefore the part of a wise man, wholly to bend and prepare himself, for and towards Death, to be willing to die, to be always meditating on death, and to desire the same.  
And not to be like unto those of whom Seneca complaineth in this manner.  
Nemo sine quaerula moritur. 
Seneca.  Quis non recusans? Quis non gemens exit; ut Seneca.  
No man dyeth without complain.  
Who goeth willingly out of this World, without expressing of some sorrow and lamentation for the same?  
But for our greater comfort in Death, St. Cyprian observeth thus much.  
Ad refrigerium justi vocantur, 
S. Cyprian.  ad supplicium rapiuntur injusti: datur mors tutela fidentibus perfidis autem paena.  
The just and godly, by death are called unto rest, and to a refreshing: But the wicked and ungodly are suddenly snatched away by Death unto punishment.  
And again Death to the godly is, as a safe Custody and Protection: But unto the Wicked Death is as a sharp and severe punishment.  
This difference is therefore observed between the hope of the Wicked, 
The difference between the hope of the Wicked and the Godly.  and the Worldly-minded man; and of the Godly and truly Religious man.  
The Worldly-minded man, Dum spirat sperat. Whiles that he hath any breath left in him, his hope still is to recover. But the Godly and Religious man. Dum expirat sperat. When Life decays, and when his last breath is ready to go out of his body, even then, at that very instant hath he hope to enjoy a far better life.  
The wicked is driven away in his wickedness, 
Prov. 14.32.  but the righteous hath hope in his death.  
Nulla res magis proderit, 
Seneca.  quam cogitatio mortalitatis: ut Seneca.  
Nothing can more profit, and avail a man here in this life, than a serious thought, and meditation of his mortality.  
Nullius rei meditatio tam necessaria est ut Seneca. 
Seneca.   
Meditari mortem, qui hoc dicit, meditari libertatem jubat ut Seneca.  
The Meditation of nothing is so necessary as this meditation of Death is.  
For to meditate on death, he which adviseth us so to do, commandeth us to meditate on that which introduceth our greatest liberty and happiness.  
Mortem nemo hilaris excipit, 
Seneca.  nisi quise ad istam diu composuerat, ut Seneca.  
No man doth entertain and welcome death cheerfully, unless he have well disposed, fitted and prepared himself long before, for that day.  
Compone te igitur ad diem illum, 
Seneca.  ut Seneca.  
Therefore fit and prepare thyself for that day.  
Dies ultimus salubriter ignoratur, 
S. Gregory and S. Bernard.  ut semper proximus esse credatur, ut St. Gregory & St. Bernard.  
Our last day, or the day of our death, is kept from our knowledge, and that very profitably for our good, that so we should believe, and think every day to be our last day, that so we may be always ready, fitted, and prepared for the same accordingly.  
Qualis vita, finis ita.  
As a man's life is, so shall his death be.  
Qualis quisque hinc exierit, 
S. Augustine.  in suonovissimo die: talis invenietur, in novissimo seculi die ut, St. Augustin.  
Look in what state and condition a man is in, when he departeth out of this World in his last day, even in the day or time of his death: In the self same state and condition, shall he be found to be in, in the last day of the World, even in the day of Judgement.  
If the clouds be full of rain they empty themselves upon the earth: 
Eccles. 11.3.  and if the Tree fall towards the South or towards the North, in the place where the Tree falleth, there it shall be.  
Long est quidem dies judiecii sed unius cujusque hominis, 
S. Augustine.  dies ultimus longe esse non potest, quia brevis est, vita & vitae brevitas incerta, ut St. Augustine.  
The day of judgement may be long before it come, but the last day, or the day of death, of every particular person cannot be long before it happen, because that this our life is short, and this shortness of our life uncertain. 
Seneca.   
Effice igitur mortem, tibi cogitatione familiarem, ut possis illi laetns, & alacer, obviam exire; ut Seneca.  
Therefore strive, and endeavour thou, by the often thought and meditation of death, to make the same familiar unto thee: that so when death knocks at the door of thy heart, thou mayest be then ready joyfully and cheerfully to embrace the same.  
Magna autem pars est, 
Seneca.  et diu discenda cum adventat hora illa inevitabilis, aequo animo exire, ut Seneca.  
But it is a very great and difficult thing, and a long time in learning, for a man to go out of this World, with a quiet and with a contented mind, when that inevitable day and hour of our death shall come.  
Vivere tota vita discendum est, 
Seneca de brevitatc vitae. cap. 7.  et quod magis fortasse miraberis, tota vita discendum est mori, ut Seneca, de brevitate vitae, cap. 7.  
During our whole life we must learn to live; and which is more, and it may be to be wondered at; our whole life here must be a learning to die.  
Mors omnium dolorum, et solutio est, et finis, ut Seneca.  
Death is the full end and period of all our griefs and sorrows which are here endured. 
Seneca.   
Per vitam ad mortem transitus est; 
S. Ambrose de bona morte.  per mortem ad vitam reditus est, ut St. Ambrose de bona morte.  
Our life is a passage unto death, and by death we return to life.  
Tota vita nihil aliud est, quam ad mortem iter, ut Seneca.  
Our whole life here is nothing else but a journey unto death.  
Death is the salve that ceaseth all annoy, 
For our comfort in death.   
Death is the Port by which we pass to joy.  
For our further comfort in death.  
Christus morte mortem destruxit, vitamque reduxit, ut Cyril.  
Christ by his death destroyed death and the power thereof, and thereby brought life unto us.  
Mors est quae mundum redemit, 
Leo & St. Ambrose, de bona morte.  ut Leo & St. Ambrose, de bona morte.  
It was the death of Christ which redeemed the world.  
Morte illa, mors mortua est, 
S. Bernard.  ut St. Bernard.  
By the death of Christ was death killed.  
Nothing doth more resemble death, than sleep.  
Nothing so like the Grave as the bed.  
Nothing more resembles our resurrection, than our awaking, and rising again in the morning.  
This aught to put us daily in mind of our death and resurrection.  
Et Lathi consanguineus sopor, 
Virgil.  ut Virgil.  
Sleep is a Cousin of death.  
Speculum mortis somnnm, 
Tertullian.  ut Tertullian.  
Sleep is a very spectacle of death.  
Quoties dormis & vigilas, toties morieris & resurgis.  
As often as thou sleepest, and awakest again, so often by way of resemblance dost thou die, and rise again, as a Father observeth.  
Dies iste, 
Seneca.  quem tanquam extremum, reformidas, aeterni natalis est, ut Seneca.  
That day which thou so much fearest, as being thy last day, the same day for thy joy and comfort, is thy everlasting birthday.  
Cur igitur doles, 
Tertullian, de patientia.  si periisse non credis, ut Tertullian, De patientia.  
Why dost thou therefore grieve and lament to think of this thy last day, if thou dost believe thou shalt not perish thereby.  
We have rather cause of rejoicing, when we think of this our last day, of the day of our death, the same being the day of our happy change.  
All the days of my appointed time, 
job 14.14.  will I wait till my change come.  
Ultimus & optimus medicus morberum, etiam immedicabilium est mors, 
Aeschilus.  ut Aeschilus.  
Death is the last and the best Physician, and that of incurable diseases.  
Mors aeterna quies, ut Pater.  
Aerumnarum requies mors.  
Death brings us to our everlasting rest, and puts an end unto all our miseries.  
The ancient Counsels termed the blessed Sacrament, 
Or Viaticum morientis.  Viaticum Aeternitatis.  
A blessed bate that the devout Soul useth to take in this life, when he is even ready to travel for the other life.  
It is very memorably observed by Nazianzen of St. Basil, 
Nazianzen of S. Basil.  that in his life time, he desired that when death came, he might be so happy, as in the ending of his days, to die with some divine sentence of piety in his mouth, at the instant before his death.  
Death is as a Father observeth, a passage from Earth to Heaven, from a World of endless miseries here, to a happy Heaven of everlasting happiness in Heaven.  
And he said unto jesus, 
Luke 23.42, 43.  Lord remember me when thou comest into thy Kingdom.  
And jesus said unto him, Verily I say unto thee to day shalt thou be with me in Paradise.  
Death as one observeth, is a temporary separation of the Soul from the body; A location or placing of the body in the Earth; (from whence it was taken) and there to remain till the last day, the day of judgement, being the day of the happy reuniting of the Soul and Body together again, And a translation of the Soul and Spirit of man unto God that gave it, who at the first breathed into him, the breath of life.  
And the Lord God form man of the dust of the ground, 
Gen. 2 7.  and breathed into his Nostrils, the breath of life, and man became a living Soul.  
All in whose Nostrils was the breath of life. 
Gen. 7.22.   
In the sweat of thy face, 
Gen. 3.19.  shalt thou eat bread, till thou return unto the Ground, for out of it was thou taken; for dust thou art, and unto dust shalt thou teturn.  
Cease ye from man, 
Isaiah 2.22.  whose breath is in his Nostrils.  
All flesh shall perish together, 
job 34.15.  and Man shall turn again unto the dust.  
His breath goeth forth, 
Psal. 146.4.  he returneth to his earth.  
All are of the dust, 
Eccles. 3.20.  and all turn to dust again.  
Thou takest away their breath, 
Ps. 104, 29.  they die, and return to their dust.  
The Lord created man, 
Ecclus. 7.8.  of the earth, and turned him into it again.  
Then shall the Dust return to the earth, as it was, 
Eccles. 12.7.  and the Spirit shall return unto GOd who gave it.  
I also am form out of the clay. 
job 33.6.   
But now O Lord, 
Isaiah 64.8.  thou art our Father, and we are the clay.  
These, and such like meditations cannot choose but make the thought of death, to be very happy and comfortable unto us.  
A good name is better than precious ointment, 
Eccles. 12.1.  and the day of death than the day of ones birth.  
A promise of God's mercy, 
A Promise of God's mercy.  to comfort us against the day of our death.  
For thou hast delivered my Soul from death. 
Psalm 56.13.   
I will ransom them from the power of the grave. 
Hosea 13.14.  I will redeem them from death: O death I will be thy plague, O grave I will be thy destruction.  
Verily, 
john 5.24.  verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life.  
He will swallow me up in victory, 
Isaiah 25.8, 9  and the Lord God will wipe away tears from off all faces, and the rebuke of his people shall he take away, from off all the earth: for the Lord hath spoken it.  
And it shall be said in that day, Lo this is our God, we have waited for him, and he will save us: This is the Lord, we have waited for him, we will be glad, and rejoice in his salvation.  
For thou hast delivered my Soul from death, 
Psal. 116.8.  mine eyes from tears, and my feet from falling.  
For the Lamb which is in the midst of the Throne shall feed them, 
Rev. 7, 17.  and shall lead them unto living Fountains of waters: and God shall wipe away all tears from their eyes.  
And God shall wipe away all tears from their eyes: 
Rev. 21.4.  and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, for the former things are passed away.  
But we had the sentence of death in ourselves, 
2 Cor. 1.9, 10.  that we should not trust in ourselves, but in God, which raised the dead: who delivered us from so great a death, and doth deliver; in whom we trust that he will deliver us. 
2 Tim. 2.19.   
The Lord knoweth them that are his.  
Who hath saved us, 
2 Tim. 1.9, 10.  and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ jesus, before the world began.  
But is now made manifest by the appearing of our Saviour jesus Christ, who hath abolished death, and hath brought life and immortality to light, through the Gospel.  
Forasmuch then as the Chlidrens are partakers of flesh and blood; 
Heb. 2.14, 15.  he also himself took part of the same, that through death he might destroy him, that had the power of Death, that is the Devil.  
And deliver them, who through fear of death, were all their life time subject to bondage.  
We know that we have passed from death unto life, 
1 john 3.14.  because we love the Brethren: He that loveth not his Brother, abideth in death.  
Be thou faithful unto the death, 
Rev. 2.10.11.  and I will give Thee the Crown of life.  
He that overcommeth, shall not be hurt of the second death.   

CHAP. VII. Of the day of Judgement, the same described, with the fruits and effects thereof: the same being called,  
FIrst, The day of the Lord.  
Secondly, A day of Recompense.  
Thirdly, The great day of the Lord.  
Fourthly, A day, or time of jacob's troubles.  
Fifthly, The evil day.  
Sixthly, The day of the Lords wrath.  
Seventhly, A day of wrath, of trouble, destruction, and of desolation.  
Eighthly, A day in which the whole land shall be devoured with the fire of God's jealousy.  
Ninthly, A day of darkness, of gloominess, of clouds and thick darkness.  
Tenthly, A great, and terrible day, who can abide it?  
Eleventhly, A day, from the which nothing can deliver us; neither silver, nor gold, nor any thing else.  
Twelfthly, A day that will cause all the inhabitants of the land to tremble, for the day of the Lord cometh, it is nigh at hand.  
Thirteenthly, A terrible, and a fearful day to the wicked, by reason of the sentence of malediction, and condemnation then to be pronounced against them, of, Depart from me ye cursed, into everlasting fire. But,  
Fourteen, A day of joy, and happiness unto the godly and elect, by reason of the sentence of approbation, and benediction then to be pronounced for their endless comfort, of, Come ye blessed of my Father, inherit the kingdom prepared for you.  
The great day of the Lord is near, 
Zeph. 1.14, 15.  and hasteth greatly, even the voice of the day of the Lord.  
That day is a day of wrath, a day of trouble, and distress, a day of wasteness and desolation, a day of darkness and of gloominess, a day of clouds, and thick darkness.  
Alas! 
Jer. 30.7.  for that day is great, so that none is like it, it is even the time of jacob's trouble, but he shall be saved out of it.  
Let all the inhabitants of the land 
Joel 2.1.  tremble, for the day of the Lord cometh, it is nigh at hand.  
Behold, the day of the Lord cometh, 
Isaiah 13.9.  cruel, both with wrath and fierce anger, to lay the land desolate, & he shall destroy the sinners thereof out of it.  
For the stars of heaven, 
Isaiah 13.10, 13.  and the constellations thereof, shall not give their light, the sun shall be darkened in his going forth, and the moon shall not cause her light to shine: I will shake the heavens, and the earth shall remove out of her place, in the wrath of the Lord of hosts, and in the day of his fierce anger.  
A voice of noise from the city, 
Isaiah 66.6.  a voice from the temple, a voice of the Lord, that rendereth recompense to his enemies.  
The days of visitation are come, 
Hosea 9.7.  the days of recompense are come.  
A day of darkness, and of gloominess, 
Joel 2.2, 11.  a day of clouds, and thick darkness.  
And the Lord shall utter his voice before his army, for his camp is very great, for he is strong that executeth his word: for the day of the Lord is great, and very terrible, and who can abide it?  
Wherefore take unto you the whole armour of God, 
Ephes. 6.13.  that ye may be able to withstand in the evil day.  
The day of the Lord so cometh as a thief in the night. 
1 Thess. 5.2.   
For the day of the Lord will come as a thief in the night, 
2 Pet. 3.10.  in the which, the heavens shall pass away with a great noise, and the elements shall melt with heat, the earth also, and the works that are therein, shall be burnt up.  
The angels which kept not their first state, 
Judas 6.  he hath reserved in everlasting chains, under darkness, unto the Judgement of the great day.  
Behold, 
Revel. 1.7.  he cometh with clouds, and every eye shall see him, and they also which have pierced him.  
Neither their silver, 
Zeph. 1.18.  nor their gold, shall be able to deliver them, in the day of the Lords wrath, but the whole land shall be devoured by the fire of his jealousy, for he shall make even a speedy riddance of all them that dwell in the land.  
They shall cast their silver in the streets, 
Ezek. 7.19.  and their gold shall be removed, their silver and their gold shall not be able to deliver them, in the day of the wrath of the Lord.  
For all the earth shall be devoured with the fire of my jealousy. 
Zeph. 3.8.   
Again, Of the day of judgement, or the last day, the same described, 
Of the day of Judgement, or the last day.  by wonders showed in the heavens and in the earth: Blood and fire, and pillars of smoke: The sun turned into darkness, the moon into blood: 
Joel 2.30, 31, 32.  Called the great and terrible day of the Lord, with the joy and comfort then of Gods elect, and they which call upon the name of the Lord, they shall be then saved, and delivered.  
And I will show wonders in the heavens, and in the earth, blood, and fire, and pillars of smoke.  
The sun shall be turned into darkness, and the moon into blood, before the great, and the terrible day of the Lord come.  
And it shall come to pass, that whosoever shall call on the name of the Lord, shall be delivered.  
Thrust in thy sickle, and reap, 
Revel. 14, 15.  for the time is come for thee to reap, for the harvest of the earth is ripe.  
Put ye in the sickle, 
Joel. 3.13, 14, 15, 16, 17.  for the harvest is ripe: come, get you down, for the press is full, the fats overflow, for their wickedness is great.  
Multitudes, multitudes in the valley of decision, for the day of the Lord is near, in the valley of decision.  
The sun and the moon shall be darkened, and the stars shall withdraw their shining.  
The Lord also shall roar out of Zion, and utter his voice from Jerusalem, and the heavens, and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel.  
So shall ye know that I am the Lord your God, dwelling in Zion, my holy mountain.  
The Lord will roar from Zion, 
Amos 1.2.  and utter his voice from Jerusalem.  
Therefore prophesy thou against them all these words, 
Jer. 25.30, 31.  and say unto them, The Lord shall roar from on high, and utter his voice from his holy habitation: he shall mightily roar upon his habitation, he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth.  
A noise shall come, even to the ends of the earth, for the Lord hath a controversy with the Nations: he will plead with all flesh, he will give them that are wicked to the sword, saith the Lord.  
For I will call for a sword upon all the inhabitants of the earth, 
Jer. 25.29.  saith the Lord of hosts.  
For as the lightning cometh out of 
Matth. 24.27.  the east, and shineth even unto the west, so shall also the coming of the Son of man be.  
Immediately after the tribulation of those days, shall the sun be darkened, 
Matth. 24.29, 30, 31, 33, 36.  & the moon shall not give her light, & the stars shall fall from heaven, & the powers of the heaven shall be shaken.  
And then shall appear the sign of the son of man in heaven: 
Mark 13.24, 25, 26, 27, 29, 32, 33. and Luke 21.25, 26, 27, 31, 32, 33. the same with St. Matthew.  and then shall all the tribes of the earth mourn, and they shall see the son of man coming in the clouds of heaven, with power, and great glory.  
And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect, from the four winds, from the one end of heaven to the other.  
When ye shall see all these things, know, that it is near, even at the doors.  
But of that day, and hour, knoweth no man, no, nor the angels of heaven, but my Father only.  
By these preceding places of Scripture, it appears;  
That the day of judgement, or the day the Lord, is called, by the name of the harvest being ripe.  
The harvest of the earth is ripe, and therefore to be reaped with the sickle.  
By the name of a noise, that shall come even to the ends of the earth, and that the Lord hath a controversy with the Nations, that he will plead with all flesh, and give them that are wicked to the sword.  
Again, 
Of the day of Judgement, a farther description, and of the effects of it.  The day of judgement further described, with full expressions in the Scripture, how fearful, and terrible the same shall be, and what men shall do for to avoid the same.  
And they shall go into the holes of the rocks, 
Isaiah 2.19. and 10.11, 12. all to the same purpose.  and into the caves of the earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. Or, then shall they go into the holes of the rocks, from before the fear of the Lord, and from the glory of his majesty, when he shall arise to destroy the earth: as another Translation is.  
In that day a man shall cast his idols of silver, 
Isaiah 2.20.  and his idols of gold, which they made each one for himself, to worship, to the moles, & to the bats. Or, at that day shall a man cast away his silver idols, and and his golden idols, which they had made themselves, to worship them, to the moles, and to the bats, as another Translation is. That is, 
Exposition.  They shall cast them into most vile, and filthy places, when they perceive that they are not able to help them: (as the exposition is.)  
To go into the clefts of the rocks, 
Isai. 2.20, 21.  and into the tops of the ragged rocks, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth.  
And they shall say to the mountains, Cover us, and to the hills, 
Hosea 10.8.  Fall on us.  
Then shall they begin to say to the mountains, Fall on us, and to the hills, 
Luke 23.30.  Cover us.  
And the kings of the earth, 
Rev. 6.15, 16.  and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every freeman, hide themselves in the dens, and in the rocks of the mountains, and said to the mountains and rocks, Fall on us:  
And hid us from the face of him that sitteth on the throne, and from the wrath of the Lamb:  
For the great day of his wrath is come, and who shall be able to stand?  
And in those days shall men seek death, and shall not find it, and shall desire to die, and death shall flee from them.  
Riches; 
Prov. 11.4.  profit or avail not, in the day of wrath, but righteousness delivereth from death.  
Trust not in wicked riches, 
Ecclus 5.8.  for they shall not help, or profit thee in the day of punishment, or vengeance.  
woe unto you that desire the day of the Lord: 
Amos 5.18.  to what end is it for you? the day of the Lord is darkness, and not light. Or, what have you to do with it? as another Translation is.  
Thus he speaketh, because the wicked, and hypocrites said, they were content to abide God's judgements; whereas the godly tremble and fear: as the exposition is.  
As if a man did flee from a lion, 
Amos 5.19, 20.  and a bear met him, or went into the house and leaned hard on the wall, and a serpent bitten him.  
Shall not the day of the Lord be darkness, and not light, even very dark, and no brightness in it? Or, and no light in it, as another Translation is.  
Behold, 
1 Cor. 15.51.  I show you a mystery, or a secret thing, we shall not all sleep, but we shall all be changed: when the Lord cometh to judgement, some of the saints shall be alive, whom he will change, even as if they were dead; so that this change is instead of death to them: (as the Exposition is.) 
Exposition.   
For the Lord himself shall descend from heaven, with a shout, 
1 Thess. 4.16, 17.  with the voice of the Archangel, and with the Trump of God, and the dead in Christ shall rise first.  
Then we which are alive, and remain, shall be caught up together with them, in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Meaning them which shall be found alive, as the exposition is.  
In this sudden taking up, 
Exposition.  there shall be a kind of mutation of the qualities of our bodies, which shall be as a kind of death: as the exposition is.  
And it shall be said in that day, Lo, 
Isaiah. 25.9.  this is our God, we have waited for him, and he will save us, This is the Lord, we have waited for him, we will be glad, and rejoice in his salvation.  
In a moment, 
1 Cor. 15.52.  in the twinkling of an eye, at the last trump, or trumpet, for the trumpet shall sound, and the dead shall be raised, incorruptible, and we shall be changed.  
For this corruptible must put on incorruption, 
1 Cor. 15.53.  and this mortal must put on immortality.  
I will ransom them from the power of the grave, 
Hosea 13.14.  I will redeem them from death: O death, I will be thy plagues, O grave, I will be thy destruction.  
Meaning, 
Exposition.  that no power shall resist God, when he will deliver his, but even in death, he will give them life: as the exposition is.  
Therefore be ye ready, 
Matth. 24.44.  for in such an hour as you think not, the son of man cometh, or will come.  
Ye that put far away the evil day, 
Amos 6.3.  and cause the seat of violence to come near. That is, Ye that continue still in your wickedness, and think that God's plagues are not at hand, but give yourselves to all idleness, wantonness, and riot, 
Exposition. Obadiah. 15.  as the exposition is.  
For the day of the Lord is near, upon all the heathen; as thou hast done, it shall be done unto thee, thy reward shall remain, or return upon thine own head.  
When I heard, 
Habbak. 3.16.  my belly trembled, my lips quivered at the voice, rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble.  
I will utterly consume all things from off the land; or destroy all things, saith the Lord God.  
I will consume man and beast, 
Zeph. 1.2, 3.  I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling-blocks, with the wicked, and I will cut off, or destroy man from off the land, saith the Lord. Or, I will destroy man and beast, I will destroy the fowls of the heaven, and the fishes of the sea, and ruins shall be to the wicked, and I will cut off man from the land, saith the Lord.  
Note, 
Exposition.  that God was not angry with those dumb creatures; but because man was so wicked, for whose cause they were created, God maketh them to take part of the punishment with him.  
Hold thy peace, or be still, 
Zeph. 1.7, 8.  at the presence of the Lord God, for the day of the Lord is at hand, for the Lord hath prepared a sacrifice, he hath bid, or sanctified his guests.  
And it shall come to pass in the day of the Lords sacrifice, that I will punish the princes, and the king's children, and all such as are clothed with strange apparel.  
Who may abide the day of his coming? 
Mal. 3.2.  who shall stand when he appeareth? for he is like a refiners fire, and like fullers soap. He showeth, 
Exposition.  that the hypocrites, which did so much desire the Lords coming, will not abide, when he draweth near, for he will consume them, and purge his, and make them clean: as the exposition is.  
For behold, 
Mal. 4.1.  the day cometh, that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble, and the day that cometh, shall burn them up, saith the Lord of hosts, and it shall leave them neither root nor branch.  
But unto you that fear my name, 
Mal. 4.2.  shall the sun of righteousness arise, with healing in his wings: and ye shall go forth, and grow up as calves of the stall. Meaning Christ, who with his wings, or beams of his grace, should lighten, and comfort his Church: as the exposition is.  
Wherefore he saith, 
Eph. 5.14.  Awake, thou that sleepest, and rise from the dead, and Christ shall give thee light.  
Again, 
Amos 1.14.  The day of Judgement called the day of battle, and the day of the whirlwind.  
FINIS.   

A SERMON Preached by Mr. MASTERS, Master of the TEMPLE, in the TEMPLE-CHURCH, At the Funeral of Henry Croke Esq; one of the Society of the Inner Temple, February 8. 1608.  
LONDON, Printed by Fr. Leach, and are to be sold by William Lee, at the Turks-head in Fleetstreet. 1657.   

A Sermon, Preached by Mr. Masters, Master of the Temple, in the Temple-Church, Febr. 8. 1608.  2. Cor. 5.10. 
For we must all appear before the Judgement-seat of Christ.  
THis Text divides itself into these five parts following. 
Text divided.   
The first, touching the certainty, and the necessity of the day of judgement, contained in these words, For we must.  
The second, concerning the generality of our appearance, in these words, We must all appear.  
The third, concerning the severity of this judgement.  
The fourth, concerning the manner thereof, Before the Judgement-seat of Christ.  
And the fifth concerning the person before whom we are to appear, being Christ, our Judge and Saviour.  
Of these severally, in their order.  
First, Of the certainty of the day of judgement, and that in these three respects.  
First, above the Law; as appeareth, in the general Epistle of Judas, 
Judas 14, 15.  14, 15. And Enoch also the seventh from Adam prophesied of such, (meaning the wicked; there before named.)  
Behold, the Lord cometh, with ten thousand of his Saints,  
To give Judgement against all men.  
Secondly, Under the Law, And  
Thirdly, Under the Gospel; as appeareth, 
Matth. 25.31, 32, 33, 34.  Matthew 25.31, 32, 33, 34. And when the Son of man cometh in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory, etc.  
The Reasons hereof.  
First, To whomsoever a dispensation is given, at the end, there must be an account by him made; and this appeareth to be so, Luke 16.1, 2.  
There was a rich man, 
Luke 16.1, 2.  which had a steward, and he was accused to him, that he wasted his goods.  
And he called him, and said, Give an account of thy stewardship.  
Secondly, As the life of man is the time of working, and death is the period thereof, so of necessity there must be a judgement, and censure of every man's work, with a reward thereof.  
Again, In the generality, (all) this is to be observed, that there is then to be a twofold judgement, that is to say,  
First, A judgement of condemnation.  
Secondly, A judgement of Declaration.  
And this appeareth in the book of the Revelation, chap. 20. ver. 10, 11, 12, 13, 14.  
And the Devil that deceived them, 
Rev. 20.10, 11, 12, 13, 14.  was cast into a lake of fire & brimstone.  
And I saw a white throne, and one that sat on it.  
And I saw the dead, small, and great, stand before God; and the books were opened: And another book was opened, which is the book of life; and the dead were judged of those things which were written in the books, according to their works.  
And the sea gave up her dead, which were in her, and death, and hell delivered up the dead which were in them, and they were judged every man according to his works.  
There is to be a twofold judgement:  
The one a judgement of dissolution, for the righteous; The other a judgement of condemnation for the wicked.  
The first, a judgement of dissolution, or of acquittal: The other, a judgement of condemnation.  
Reason. The reason why there is to be a twofold judgement of the bodies and souls reunited, is this.  
The soul receiveth the first judgement, being the first, and principal actor in sin; and then the body, being quickened by the soul, and so conjoined, and associated with the same, in the acting of sin: and in this respect it is requisite, that there should be a second judgement, when both body and soul might together receive their judgement, as they had been both of them joint actors in sin.  
And this may serve to answer an Objection which may be made of some show of injustice, to be twice punished by two judgements, for one and the same sin.  
Again, at our appearance there, we shall be naked, and where we shall be manifested, even all our actions, words, and thoughts, not only which in darkness, but also, the abscondita tenebrarum, even the very hidden, and secret things of darkness, shall be then clearly manifested: Gods books shall then be laid open: as appeareth Revelation 20.12. 
Rev. 20.12. The several books of God.  The book of his knowledge, and the book of our own consciences, and the book of his covenant, they shall all be then laid open, by which all our words, actions, and thoughts, shall be laid open before us: And then our only appeal will be to the book of the covenant, or of God's mercy, in and through Christ Jesus. And this may serve for an Answer to an Objection, how our thoughts should then be manifested.  
Again, a reason of the necessity of the second Judgement, when the righteous shall not only receive the sentence of joy, of, Come ye blessed, etc. but of praise likewise, Well done good and faithful servant. And the wicked shall not only then receive the sentence of torment, of, Go ye cursed, etc. but also of shame, as bad as the torment.  
And so to this end, That the praise, with the joy of the righteous, and the shame, with the torment of the wicked, might be both manifested; for this end, a second judgement must be.  
As touching this day of judgement, 
Use fro similitude drawn from thunder, and applied to the day of Judgement.  it is observed; That as thunder striking one being asleep, killeth him, leaving his eyes open; but those it striketh waking, it killeth them, leaving their eyes shut: even so, in the day of judgement, those which are then found securely sleeping in their sins, and in the pleasures of this world, they shall then have their natural life taken from them; that is, by sentence, and judgement pronounced against them; they shall be cast into Hell fire, yet with their eyes open: that is, They shall perpetually see, feel, and enjoy the endless torments of hell fire.  
But those, contrariwise, which are then found waking, that is, those elect children of God, continually expecting the same, being always ready, and prepared, with oil in their lamps, (the oil of faith) to attend the bridegroom at his coming, evermore rejoicing at the expectation of the last sound of the trumpet; those I say, although they be deprived of this their natural life, yet they shall have their eyes shut: that is, They shall be for ever freed from those perpetual Hell torments, pronounced against the wicked, of, Go ye cursed, etc. but shall contrariwise, perpetually enjoy endless joy & happiness  
Next, as touching the judge, before whom we must appear, being Christ, our Saviour. For as he came first in humility, to be judged; so than shall he come triumphing, in his glory, to be a judge, both of quick and dead. And then shall they which were his judges and executioners, behold him in all his glory, who despised him in his humility: and they shall then be all judged by him. 
St. Augustin. Of Christ's coming to Judgement, the manner how.  And as St. Augustin observeth; Veniet Judicaturus Christus, eadem carne qua judicatus, sed non eadem infirmitate carnis. Christ our Saviour shall come to judge the world in the last day, in the same flesh as he himself was judged, but not in the same infirmity of the flesh.  
From hence, 
Objection. Why Christ shall come to Judge the world.  an Objection may be made, why Christ, the second person in the Trinity, rather than the Father, or the Holy Ghost, shall come in judgement, at the last day.  
Resp. The Answer hereunto is this.  
First, For the comfort of the faithful, and elect children of God; That he which suffered for them, being flesh of their flesh, and bone of their bone, shall come in the end to be their judge  
And so by way of Simillitude; 
Similitude.  as Joseph making himself known to his brethren, saying to them, I am Joseph your brother, whom ye sold; This was a very comfortable saying to them, being in great fear, and especially unto Benjamin his beloved brother: even so it is with us, in Christ his coming, to be then our judge, being also our Saviour and Redeemer.  
Secondly, For the greater torment and terrifying to the wicked, his executioners, saying to them, I am he whom ye tortured, and crucified; and so, that he which they had so judged, might be their judge, and they might be judged by him.  
Thirdly, That as they had been unjust judges in their condemning of him, so he might sit in judgement, pronouncing the just sentence of condemnation against them.  
The reason why God the Father hath given all judgement unto his son, is this, that he might be honoured of all, as he is honoured, and so to come at the last day, to sit in judgement.  
It appeareth in Matthew 25.33. 
Mat. 25.33, 34.  That there is, and then shall be a twofold judgement: that is to say,  
First, Judicium separationis, vers. 33. the judgement of separation for the righteous; and  
Secondly, Judicium condemnationis, the judgement of condemnation, vers. 34. for the wicked.  
God hath right unto us by Creation, the Devil by usurpation, and by his seducing of us. And Christ our Saviour, to lose us out of the hands and bonds of the devil, he hath right unto us, by purchase and redemption, and that by the shedding of his own most precious blood for us.  
Object. Hence an Objection may be made, That Christ is not then to be the sole, and only judge; seeing that in one of the Psalms it is said, that the Saints shall judge the earth: 
Dan. 7.22.  and so in Daniel 7.22. And Judgement was given to the Saints of the most High.  
Answ. The answer hereunto is this;  
That the Saints may then be judices aggravantes, amplifying, 
Judices aggravantes, the Saints.  and enforcing the matter against us: and righteous men may be judices approbantes, 
Judices approbantes, the righteous.  approving of the judgement of the wicked: and the Apostles they are judices assistentes, 
Judices assistentes, the Apostles. Matt. 19.28.  assisting of Christ in his judgement.  
And though it be said Matth. 19.28. And jesus said unto his Apostles, Ye shall sit upon twelve thrones, and judge the twelve tribes of Israel: this is not to have a literal construction, but was spoken by way of similitude: Propter similitudinem Judicii dicuntur Judicare, quia post corum separationem sedentur cum Christo in throno suo, & per eos judicia sua approbantur, & laetantur in illis: and so interpretatiuè; Quia consentire ad cum facere, interpretantur ipsi facere, & sic sunt coadjutores cum illo, in judiciis suis. For the likeness, and similitude of his judgement, and by way of interpretation, they are said to judge, because that after their separation, they shall sit with Christ in his throne, and by them his judgements shall be approved of, and they shall rejoice in them: and so by way of interpretation, because they do consent, agree, and approve of the judgement of Christ; for this cause they are said to judge: and so they are Coadjutors with him in his judgements: and not otherwise are these words to be taken. 
Christus judex judicans.  But Christ alone shall be then Iudex judicans, he only shall pronounce the judgement, and sentence: and this appeareth Matth. 25.31, 32, 33, 34. 
Mat. 25.31, 32, 33, 34.  The righteous come not into that judgement of condemnation, but into that of dissolution, or separation.  
The use of all this is, 
The use of all.  That seeing it is certain that there will be a second judgement, and that we all must of necessity, whether we will or no, appear then before the throne of Christ: Let us therefore not only leave off to mind the world, and worldly things, but let us have all our thoughts, affections and desires, mounted, and elevated up to heaven, and there let us settle all our affections; and so let us live here in this world, that when at the last, we shall be summoned by death, and then by the Angels to appear before the Tribunal throne of Christ; let us so lead our lives here, that when we shall appear, we may there for ever remain, and have the full fruition of everlasting joy and happiness, and not be thrust out amongst the number of those which shall then receive this fearful doom, and sentence, of, Go ye cursed into everlasting fire. Matth. 25.41. 
Matt. 25.41.  But that we may be then embraced with the arms of grace and mercy, and may be, and remain amongst the number of those which shall receive the happy and joyful sentence, 
Matth. 25.34.  of, Come ye blessed of my Father, inherit the kingdom prepared for you. Matth. 25.34.  
And then by way of Exhortation, he advised all to be careful and diligent in their due preparation for this last day: in regard that morte nihil certius, & tempore mortis nihil incertius, nothing is more certain than death, and nothing more uncertain than the time when, or the manner how we shall die, and the rather ought we for to be careful in the whole course of our lives, in regard that all our actions are registered. For there is the book of God's knowledge, in which book there is registered all our proceed in our sins; whether the same be through infirmity, wittingly, or willingly. Nay, therein is likewise recorded all our sighs and groans for our sins. And the book of our own Consciences shall be then laid open, which is now shut: and we do here labour by all the means we can, through our own obstinacy, and rebellion, to keep the same still shut: but then in despite of us, it shall be laid open before us.  
The due consideration hereof, aught to make us the more wary, and careful of all our actions; and seriously to think of Solomon's advice in Ecclesiastes 11.9. Rejoice, O young man, 
Eccles. 11.9.  in thy youth, and let thy heart cheer thee in the days of thy youth: and walk in the ways of thy heart, and in the sight of thy eyes: But know then, that for all these things, God will bring thee into judgement. And so he concluded with this Rule to be by all observed; that is, Do violence to none, accuse no man unjustly, and be content with thy wages. Fear God, and keep his commandments, this is the whole duty of man. Ecclesiastes 12.13. 
Eccles. 12.13.   
FINIS.