A GOLDEN-CHAIN, OR, …

A GOLDEN-CHAIN, OR, A MISCELANY OF DIVINE SENTENCES Of the Sacred SCRIPTVRES, 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 Highnesse Treasury, and Spea­ker pro Tempore, of the Parlia­ment of the Commonwealth of England, Scotland, and Ireland.

Right Honourable,

IT is a generall Scandall, (upon what grounds I know not) thrown upon the Professours of the Law, (especially in this age, that the practicall knowledge of the Lawes of God, and of [Page]our own Nation, do seldome meet together in one person; whereby they seem to put an incompatibility of devotion and sanctity, into the life of Lawyers: whereas Religi­gion is sutable 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 [Page]quality, and vocation. For at ought to be differently ex­ercised by different men, and the practice of it, must be ac­commodated to the capacity, and imployments of each particular person, and when Religion is not sutable with the lawfull vocation of any man, then without doubt, that Religion is false: For true Godlinesse, is so farr from prejudicing any im­ployment, that it adorns, and beautifies it: all persons be­coming more acceptable in their vocation, joyning it with true devotion. And as knowledge is the glory of a man, so Divine knowledge is the glory of a Christian; [Page]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 linckt to­gether this Chain of Golden Sentences, out of the holy Scriptures, and gathered this handfull of Flowers, out of that Garden of Paradise, to present to your Lordships [Page]hands, which if your Lord­ship please sometimes to smell unto, I doubt not but they may yeeld some fra­grancy and sweetnesse. For the written Word of God af­fords extraordinary sweet­nesse, chearing 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 enjoyns 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, [Page]and reading the word of God; the knowledge of which, fully understood, and conscionably practised, is, or should be the main, and principall end of every true Christians endeavour. I have likewise observed the seve­rall texts concerning the se­verall 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 [Page]produced severall 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 temporall blessings, or at the load of a­ny afflictions which God shall lay upon him, if he con­sider the vanity of the first, & Gods 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, [Page]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 confesse, prosperity is a great blessing of God, and duely 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 continuall preparation for death, I have [Page]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 mans actions the government of himself, in relation to his future e­state, is most important, and neerliest concerning him; a mans 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 happinesse we expect in the life to come. For there re­mains an eternity to us, after the short revolution of time, [Page]we so swiftly run over here on earth, and all that which in this world we call happi­nesse, is not valuable, in re­spect of the future, nor is any thing we do here, considera­ble, otherwise then as it con­duceth to our eternall well-being hereafter. And thus having given your Lordship an account of this small Tract, I must beg your Lord­ships 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 errour, I hope it will be lookt upon the more fa­vourably by your Lordship [Page]my obligations to your Lord­ship being so many, & great, that I am bereft of all other means of shewing my thank­fulnesse, but by laying hold of any opportunity of subscri­bing my self

My Lord,
Your Lordships most faithfull, 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 shew­ed;
  • First, How that the constant and frequent reading, and hear­ing of the Word of God, is a duty and service commanded and enjoyned us by God him­self. Fol. 1.
  • Secondly, How we are to fit, and prepare our selves, for the due performance of these so reli­gious [Page]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 speciall observations, shewing, 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 powerfulnesse of the Word of God; together with the great benefits we re­ceive thereby. 12.13, 14, 15.
  • And herein is set forth, and shewed, the various appella­tions of the Word of God in the holy Scriptures. 16.17.
  • [Page]Fourthly, How that the due con­sideration by us had, in our reading, hearing, and medita­tions thereon, ought to stirr up in us a love thereunto, and a rejoycing 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 VVord of God, (which we have with the precedent cautions, thus read, heard, and meditated on) to be a perpetuall comfort un­unto us, both in life and death. 19.
CHAP. II.
  • Of the severall Books mentioned in the Scriptures; wherein is set forth the severall 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.
  • [Page]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 Gods Provi­dence, and the second, Liber Iudicii, the Book of Gods Judgements. 25, 26.
  • As also touching another book, being Codex Conscientiae, the Book of a mans 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 Gods presence every where, beholding of all our a­ctions: which should make us the more carefull, and vigilant of our selves, and of all our a­ctions. 29, 30.
  • [Page]As also, touching a guilty Con­science, and a good Consci­ence, and how the same are qualified, and of the three spe­ciall qualities of a good Con­science, together with a more particular description of the conscience, and shewing 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 mans very coun­tenance will discover his of­fence; and so shewing, 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 [Page]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 shewed, how that the Law tieth us to a due per­formance of all which the Law requireth to be done by us. 39, 40, 41.
  • How that the Gospel tieth us onely to believe aright in God, and in his son Jesus Christ, and looks onely 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? [Page](after that the woman having an issue of bloud, came behind him, and touched him) 43, 44, 45, 46.
  • Herein is likewise shewed how that the just shall live by faith. 47, 48, 49.
  • Here also is shewed, that with the heart man believeth unto righteousnesse, 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 shewed, 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 godlinesse descri­bed. 52, 53.
  • [Page]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 Gods 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 shewed, 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 [Page]us from the curse of the Law, being made a curse for us. 58.
  • Again, here is shewed, how that the Law is as our school-ma­ster, to bring us unto Christ, and to shew 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 severall 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. Bernards four-fold venite; of the world, the flesh, of the Devil, and of Christ, with their severall re­wards to their followers. 61, 62.
  • With an invitation of all to come unto Christ, and to take his yoke, being easie, upon us. 62.
  • [Page]Here also is set forth, the fruits, and effects of Gods 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 three-fold course is observed, thereby to tye us the faster unto him. 64, 65.
  • Here is also shewed, that God doth inspire us by his Word, and that this ought to raise up in us a more certain know­ledge of our election, and so to stirr up in us a Christian, and godly strife, to make our [Page]calling and election sure. 65, 66.
  • Here is also shewed, that we must not be carelesse in the great matter of our election to salvation, but to be active herein, and use the meanes 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 effectuall 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 rejoycing should con­sist, being in this, because our names are written in heaven. 72, 73.
CHAP. IIII.
  • Of prayer, and the force there­of, and how necessary, and needfull a duty the same is. Fol. 64.
  • [Page]Herein is set forth, and shewed, 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 shewed, 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.
  • [Page]Also that we must pray with knowledge, and with under­standing. 82, 83.
  • As also, touching publick, or Church-prayers, shewing how needfull 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 Empe­rours. 83, 84.
  • That prayer is like unto Jacobs 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, [Page]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 prayes 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 Emperour, his Pages memento unto him every mor­ning, putting him in mind to be watchfull. 86, 87.
  • That all our worth, and worthi­nesse, is onely from God, and grace to us, nothing of, or from our selves. 87.
  • The great benefit of constant, and frequent prayer, and that in three regards. 87, 88.
  • Of the powerfulnesse of prayer, [Page]prevailing with God himself, and that in three regards. 88, 89, 90.
  • No better deliverance in time of distresse, 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 Gods Judg­ments from us. 90.
  • Of the great and powerfull 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 faithfull servants of God, and all by prayer. 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102.
  • [Page]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 care­full, 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. Bernards 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 Gods blessings on us, to shew our thankfulnesse 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 hum­blenesse [Page]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 our selves. 107, 108.
  • Of the true use of afflictions, and wherefore God layeth afflicti­ons on us in this world, toge­ther with four speciall causes wherefore God layeth afflicti­ons here upon us; all of them tending to our good. 108, 109.
  • That through tribulation we are [Page]to enter into the kingdome of God; and that afflictions are inseparable, but not infallible notes of salvation. 110.
  • That it is the cause, not martyr­dome, 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 temporall affliction is a spirituall medicine. 111.
  • That none can passe 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 wayes, and they [Page]prove helpfull to the godly, yea, all things turn to their good. 111. 112.
  • That afflictions do make us fit vessels for Gods 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 Gods com­mandements, which they would not be brought unto by Gods 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 mur­mure 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 [Page]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 stirr up a man to repentance, and will open the eyes of a mans 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 our selves 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.
  • [Page]That our life here is a sea-fare. 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 warr-fare, and our weapons spirituall. 120, 121.
  • What this our spirituall 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 [Page]from his nurses teat, with ex­amples of this. 123.
  • That mans 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 dye. 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.
  • [Page]That our life here is nothing without the happinesse of life eternall hereafter. 128.
  • S. Bernards 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 carefull 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.
  • [Page]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 e­ternall after this life ended. 133.
  • Here is also set forth the life of [Page]man, and whereunto the same is compared, by reason of the frailty thereof. 133, 134, 135, 136, 137.
  • That we are to number our dayes, that so we may learn to apply our hearts to wis­dome. 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.
  • [Page]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 com­mandements. 138.
  • Here is also set forth life eter­nall, and the giver thereof. 138, 139, 140, 141, 142, 143, 144, 145.
  • Touching the two Domestick keepers of our souls, (sc.) shamefastnesse 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 our selves 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.
  • [Page]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 re­membred 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 dam­mage. [Page]149, 150.
  • That to die the death of the righ­teous, he who desires this, ought 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 our selves 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 fearfull to die. 156.
  • [Page]That death is a port, or haven, by which we passe 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 eter­nall 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 [Page]and happinesse. 161, 162.
  • That death conjoyns, 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 con­tinuall 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 mans death shall be as his life is. 166, 167.
  • That the day of Judgement may [Page]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 rejoyce. 170, 171.
  • The Sacrament called viaticum Aeternitatis, or morientis. 171.
  • The desire of Nazianzen to die [Page]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 Gods mercy promised. 173, 174, 175, 176.
CHAP. VII.
  • Of the day of Judgement, the same described, with the fruits and effects thereof. 177.
  • The severall appellations of the day of Judgement. 177, 178, 179.
  • The terriblenesse of the day of Judgement, with the manner [Page]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 ont: 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.

1 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 enjoyned, to be duely and care­fully performed by us; with his good blessings promised if we so do, and his ensuing judgements threatned, 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 signe upon your hand, that they may be as frontlets between your eyes.

And ye shall teach them your chil­dren, [Page 2]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 doore posts of thine house, and up­on thy gates.

That your dayes may be multiplied, and the dayes of your children, in the land which the Lord sware unto your fathers, to give them, as the dayes 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 doest 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 kingdome, 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 dayes 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 de­part 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 then thou shalt make thy way prosperous, and then thou shalt have good suc­cesse.

Whoso despiseth the word, Prov. 13.13. shall be destroyed, but he that feareth the commandement shall be rewarded.

I have sent unto you all my servants the prophets, Jeremiah cha. 7. ver. 25, 26. daily rising up early, and sending them.

Yet they hearkened not, nor encli­ned their eare, but hardened their neck, they did worse than their fa­thers.

How do ye say, Jeremiah cha. 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 wisdome 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 cha. 22. vers. 29. Ye do erre, not knowing the Scrip­tures, nor the power of God?

And Jesus answering, Mark chap. 12. ver. 24. said unto them, Do ye not therefore erre, 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 eternall life, and they are they which testifie 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 readinesse of mind, [Page 5]and searched the Scriptures daily, whether those things were so.

Till I come, 1 Timothy ch. 4. ver. 13. Revel [...]tion 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 Prophesie, 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.

2 Secondly, as we are thus to read, and hear the Word of God, A preparatory Prayer, ought 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 our selves 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 Blesse 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 blesse our memories, to san­ctifie 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 [Page 6]better enabled to turn all our reading, hearing, meditations, and remem­brance, into a due and carefull 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 duely and carefully observe these few directions given us for that purpose by S. Augu [...]ine: as namely;

1 First, we must Read the same with all reverence.

Secondly, we must read the same with all humility.

3 Thirdly, we must read the same with earnest prayer unto God, for his blessing on our labours therein.

4 Fourthly, we must read the same, and so read it, as that we make parti­cular application of that which we read, unto our selves, 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;

1 First, we must hear the same with a holy attention to the word of God.

2 Secondly, we must look diligently to our hearts, that they wander not.

3 Thirdly, we must come having a re­solved obedience to the powerfull word of God.

4 Fourthly, we must be carefull of our eyes, that they wander not, that they be neither wanton, dull, or slug­gish.

5 Fifthly, we must not be asleep in our sinnes, as Ionah was in the ship: we must not think our selves to be in security.

6 Sixthly, we must joyn 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 righteousnesse.

That the man of God may be per­fect, throughly furnished unto all good works.

7 Seventhly, we must subscribe unto the truth of the word of God.

8 Eighthly, we must yield a reverent 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. mi­nistred by us, written, not with inke, but with the Spirit of the living God, not in tables of stone, but in fleshly tables of the heart.

9 Ninthly, we must not come with any prejudicate 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 enquire of the Lord, but I hate him, for he doth not prophesie good concerning me, but evil. And Ieho­shaphat 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, [Page 9]with them that met with him.

Then certain of the Philosophers, of the Epicureans, and of the Stoicks encountred him: and some said, What will this babler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus and the Resurrection.

10 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 enjoyned us so to do; and God hath promised to blesse us, in our speaking, and in our hearing.

The Lord hath given me the tongue of the learned, Isaiah cha. 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 eare, to hear as the learned.

The Lord God hath opened mine eare, 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 eare is uncircumcised, Jeremiah chap. 6. ver. 10. and they cannot hearken.

It is well observed by one; That

1 First, It is God, and he alone, that fitteth and prepareth the eares of all, to hear aright his word preached unto them.

He openeth the eares of men, Job chap. 33. ver. 16. and sealeth their instructions.

Sacrifice and offering thou didst not desire, Psalm 40. ver. 6. mine eares hast thou o­pened.

2 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.

3 Thirdly, It is God, and he alone, [Page 11]that doth blesse our memories, with a retentive faculty, to keep, and retain the word which we hear preached un­to us.

4 Fourthly, It is God, and he alone, that enlightens, and illuminates our understandings, and sanctifieth our af­fections, by the powerfull 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 soules, in and through Christ Jesus, our blessed Lord and Saviour.

We must likewise take heed what we hear, and how we hear.

3 Thirdly, The powerful­nesse of Gods 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 powerfulnesse of the word of God, and the great, and unspeakable bene­fits we receive thereby, divers wayes 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 [Page 10] [...] [Page 11] [...] [Page 12]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 goodnesse, and whatsoever is promi­sed, is happinesse. For God is truth without falshood, goodnesse without malice, and happinesse 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, shewing unto us all things necessary, both to the due worship of God, and our own eternall 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. [Page 13] 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 happinesse 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. quippe 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 scripturis 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 [Page 14]simplices refovet. Habet in publice, unde parvulos nutriat, servat in secre­to, Gregory Epist. ad Leande. unde mentes sublimium admiratione suspendat: ut Gregory Epist. ad Le­andr. The word of God, as in myste­ries, doth exercise the wise, so in a superficiall 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 suspence with admiration, the mindes of the sublimate and learned: as Gregory observeth in his epistle to Leander.

And again, as the same Authour observeth. Gregory Epist. ad Leande.

It is a deep, and yet a shallow foord; Ubi agnus ambulat, & ubi clephas na­tat: where the Lambe may wade, and where the greatest Elephant may swimme.

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 spake, Jeremiah cha. 20. ver. 8.9. I cried out, I cri­ed violence, and spoil, because the word of the Lord was made a reproch unto me, and a derision daily. Then [Page 15]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 cha. 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 cha. 66. ver. 2.5. ye that tremble at his word.

My word shall not return unto me void, Isaiah cha. 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 powerfull, 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 joynts, and marrow, and is a discerner of the thoughts and intents of the heart.

And he was clothed with a vesture dipt in bloud, Revelation chap. 19. ver. 13. and his name is called the word of God.

As for me, Isaiah cha. 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 de­part 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 meeknesse, 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 Ie­sus 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 cha. 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 rejoyce 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 faith­full word of God. Titus chap. 1. ver. 9.

Let the word of Christ dwell in you, richly, in all wisdome.

The word called the faithfull word of God.

Holding fast the faithfull 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. [Page 18]that I might not sin against thee.

So shall I have wherewith to an­swer him that reprocheth 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.

4 Fourthly, In our reading, and hear­ing of the word of God, and in our meditations thereon, the due consi­deration of all this, ought to stirre up in us a love unto the same, and a re­joycing therein; as by these ensuing places of Scripture may appear.

I rejoyce at thy word, Psal. 119. ver. 162. Jeremiah cha. 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 rejoycing 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 door-keeper in the house of my God, than to dwell in the tents of wicked­nesse.

O how I love thy law, Psalm. 119. ver. 97.127. it is my me­ditation all the day.

Therefore I love thy commande­ments 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.

5 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 doubtlesse, be a constant, and a perpetuall comfort unto us at all times, both in life and death.

Be thou faithfull unto death, Revelation chap. 2. ver. 10. and I will give thee a crown of life.

CHAP. II. Of the severall 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, Malachie chap. 3. ver. 16, 17, 18. spake often one to another, and the Lord hearkened, 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 Judgment. saith the Lord of hosts, when I make up my Iewels, 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 wandrings, Psal. 56. ver. 8. put thou my teares into thy bottle, are they not in thy book?

And in that day shall the deaf hear the words of the book. Isaiah cha. 29. ver. 18.

Seek ye out of the book of the Lord, and read. Isaiah cha. 34. ver. 16.

And at that time shall Michael stand up, the great prince, Daniel cha. 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 cha. 12. ver. 2, 3. some to everlasting life, and some to shame, and everlasting contempt.

And they that be wise shall shine as the brightnesse of the firmament, and they that turn many to righte­ousnesse, as the starres, for ever and ever.

A fiery stream issued, Daniel cha. 7. ver. 10. and came forth from before him; thousand thou­sands ministred unto him, and ten thousand times ten thousand stood before him: the Iudgement was set, and the books were opened.

But thou, O Daniel, Daniel cha. 12. ver. 4. shut up the words, and seal the book, even to the time of the end: many shall run to [Page 22]and fro, and knowledge shall be in­creased.

And these shall go away into ever­lasting punishment, Matthew cha. 25. ver. 46. but the righteous into life eternall.

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 confesse his name, before my father, and before his an­gels.

And I entreat thee also, Philippians ch. 4. ver. 3. true yoke­fellow, 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 [Page 23]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 Lambe, 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 bot­tomlesse 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 [Page 24]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 prophecie, 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 (Iasher) the marginall note of an old Bible, Ioshua 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 marginall notes of an old Bible.

As it is written in the book of Ia­sher, 2 Samuel cha. 11. ver. 18. or righteous, as the marginall note is.

Wherefore it is said in the book of the warres of the Lord, Numbers chap. 21. ver. 14. (or of the battels) which by a marginall note in an old Bible, seemeth to be the book of the Iudges, or a book which is lost.

Concerning the acts of David the [Page 25]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 mar­ginall 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 lye; but they, which are written in the Lambes book of life.

There is, as One well observeth, a two fold Book of God: as namely;

1 First, there is Liber Providentiae, that is, the Book of Gods Providence, whereby we are taught, to know our duties to God, and to referre our selves, 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 eternall 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;

2 Secondly, there is Liber Judicii, the Book of Gods 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 cha. 25. ver. 34. on his right hand, Come ye blessed of my Father, inherit the kingdome prepared for you, from the foundati­on of the world.

Then shall he say also unto those, Matthew cha. 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 mans conscience.

St. Chrysostome 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 sinnes and offences, are writ down, registred, and recorded against us; as S. Chrysostome observeth.

And as touching Conscience;

There is a Threefold quality of the Conscience, Of Conscience. as One observeth; as namely:

1 First, Testificare de praeterito, that is, to bear testimony, and witnesse, of what is done by us, and past.

2 Secondly, Accusare, vel excusare, to accuse us, of what we have done, or else to excuse us.

3 Thirdly Solvere, vel ligare; That is, either to let us loose, 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 shew the work of the Law, written in their hearts, their Consci­ence also bearing witnesse, 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 onely 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 witnesse to testifie 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 mind­full, that God hath thee thy self, to be a witnesse against thy self, 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 doest, are ho­nest, and good, it is no matter then who knoweth thereof: But if the things are ill which thou doest, what doth it then avail thee, that none do know thereof, when as thou thy self [Page 29]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 thy self; even thy own conscience, though that no other witnesse 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 doest, think God alwayes to be present before thee, and therefore take heed, lest thou any wayes 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 doest: as St. Ber­nard observeth.

Deus totus est sensus, totus visus, to­tus auditus: Plinie. God is altoge­ther sense, and understanding, alto­gether eyes, and seeing, Plinie. altogether eares, and hearing; as Plinie obser­veth.

Deus est totus auris, totus oculus, Irenaeus. ut Irenaeus. god is all eares, all eye, he heareth every thing, and he seeth 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 witnesse, and testifie 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 al­wayes unquiet.

A good conscience is thus qualifi­ed, and hath,

1 First, in corde puritatem, Purity in the heart.

2 Secondly, in ore veritatem, Truth and verity in the mouth. And

3 Thirdly, in actione rectitudinem, Uprightnesse 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 it self.

Conscientia est judex sui ipsius. Con­science in a man, is the judge of him­self.

It is a secret spie in our selves, 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 perpetuall witnesse, 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 whipp, continually to lash, and tor­ment us, for the same: and this makes a man in all places, and in all compa­nies, full of continuall feares, 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 [Page 32]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 Iudas, saying,

I have sinned, Matthew cha. 27. ver. 4, 5. in that I have betray­ed innocent bloud.

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,

2 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.

3 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 [Page 34]working of his holy Spirit in us, we are thereby renued, and changed in our mindes, and conversations, and so hereby, our naturall and corrupt be­ing by our first birth, is turned, and changed unto a gracious and a spiri­tuall 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 happinesse, and eternity, in the kingdome of hea­ven, purchased for us, by the death, and passion of Christ Jesus, our bles­sed Lord and Saviour; who is gone be­fore, by his powerfull 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 eternall, who is not in this life, holy and sanctified in Christ.

It is well observed, That man hath a Threefold being, as namely;

1 First, Esse naturae, a Naturall being by birth.

2 Secondly, Bene esse gratiae, a well­being by grace, by his new birth. And

3 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, &c.

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 king­dome of God.

Verily, verily, I say unto thee, ex­cept a man be born of water, and of the Spirit, he cannot enter into the kingdome 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 fathers 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 my self, that where [Page 36] I am, there ye may be also.

4 Fourthly, Gen. 2. the Old Testament, or the law, sheweth 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, sheweth 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 Iesus 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 eternall life, through Iesus 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. Iudge­ment came upon all men, to condem­nation; even so, by the righteousnesse of one, the free gift came upon all men, unto justification of life.

For as by one mans disobedience, [Page 37]many were made sinners, so by the obedience of one, shall many be made righteous.

Moreover, the Law entred, 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 righteousnesse, by lesus Christ our Lord.

5 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 joyfull newes, and glad tidings, of the birth of our Lord and Saviour Iesus Christ.

And hereupon one well saith;

The Gospel, or the good spel, be­cause the Gospel bringeth us good, and glad tidings of salvation, in, and by Iesus Christ.

And there were in the same country shepheards, 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 [Page 37]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 wombe.

Behold, Mat. 1.20, 21, 22, 23. the Angel of the Lord ap­peared unto him, in a dream, saying, Ioseph, thou son of David, fear not, to take unto thee Mary 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 Iesus, 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 dwelt among us, and we beheld the glory, as of the onely 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, [Page 39]but was manifest in these last times for you.

But when the fulnesse 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.

6 Sixthly, The Law tyeth 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, hearken, 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 possesse the land which the Lord God of your fathers giveth you.

Ye shall not adde unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandements 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 adde thereunto, nor diminish from it.

Ye shall do my judgements, and [Page 40]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 sancti­fie you.

Therefore shall ye keep my com­mandements, Levit. 22.31. and do them: I am the Lord.

But if thou wilt enter into life, Mat. 19.17. keep the commandements.

Onely, Joshua 1.8, 9. be thou couragious, 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 de­part 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 then thou shalt make thy way prosperous, & then thou shalt have good successe.

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 wayes, 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 dayes in the land which ye shall possesse.

And the Lord shall make thee the head, and not the tail, Deut. 28.13, 14. and thou shalt be above onely, and thou shalt not be beneath: if thou hearken unto the commandements 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 shewed them my judgements, which if a man do, he shall even live in them.

For Moses describeth the righte­ousnesse 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 [Page 42]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 tyeth us onely to believe aright in God, and in his son, our Lord and Saviour Jesus Christ. The Gospel onely 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 enjoyned to do and perform by the Gospel and New Te­stament.

Whereupon, it was well said by one, Dicit Evangelium, Crede hoc, & vive; that is, Onely believe all this, and thou shalt live.

He that believeth, Mark. 16.16. and is baptized, 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 bloud twelve yeares, 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 bloud stenched.

For she said within her self, 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 Iesus said, Some body hath touched me, for I perceive, that vertue 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 Iesus 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 houre.

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 then she came unto our Sa­viour Iesus Christ, she touched the hemme 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 enquire, and ask, who harh 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.

1 Prime, ut mulierem ad confessionem [Page 45]traheret. First, that he might hereby draw the woman to a confession, of what she had done, and for what cause she did it.

2 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 Iesus 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 wildernesse; John 3.14, 15. even so must the son of man be lifted up.

That whosoever believeth in him, should not perish, but have eternall life.

God so loved the world, John 3.16, 17, 36. that he gave his onely begotten son, that who­soever believeth in him, should not perish, but have eternall 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.

Iesus 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 Prophets wit­nesse, 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 forgive­nesse 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 Iesus Christ, we shall be saved.

And they said, Acts. 16.41. Believe on the Lord Iesus 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 righteousnesse 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 Iesus, 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 righteousnesse of God, without the Law, is manifested by the Law and the prophets.

Even the righteousnesse of God, which is by faith of Iesus 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 Iesus.

Whom God hath set forth to be a propitiation, through faith in his bloud, 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 Iesus.

To him that worketh nor, Rom. 4.5. but be­liveth on him that justifieth the un­godly, his faith is counted for righte­ousnesse.

Being justified by faith, Rom. 5.1, 2. we have peace with God, through our Lord Iesus Christ.

By whom also we have accesse by faith, into this grace, wherein we stand, and rejoyce in hope of the glory of God.

There is therefore now no condem­nation to them which are in Christ Iesus. Rem. 8.1, 2.

Who walk not after the flesh, but after the spirit.

For the Law of the spirit of life in Christ Iesus, 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 Iesus, 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. [Page 50]with faithfull Abraham.

For ye are all the Children of God, by faith in Christ Iesus.

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 your selves; it is the gift of God.

For if we believe that Jesus died and rose 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 evill Consci­ence, and our Bodies washed with pure water.

Let us hold fast the Profession of our Faith, without wavering, for he is faithfull 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 commeth 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 shewed the pow­erfullnesse 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 faithfull 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 Com­mandements of God, and the faith of Iesus.

7 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 stedfastly look to the end of that which is abolished.

But their minds were blinded: for un­till 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 controversie, 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, Iohn 1.1, 2, 14. and the Word was with God.

And the same was in the beginning with God. 1 Iohn 1.1, 2, 3, 4.

And the Word was made flesh, and dwelt 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 shew unto you, that eternall 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 Iesus Christ.

And these things write we unto you, that your joy may be full. Exod. 20.2.

8 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 Iesus.

And of all his fulness have all we received, Iohn 1.16. and grace for grace.

For the Law was given by Moses, Iohn 1.17. but grace and truth came by Iesus Christ.

9 Ninthly, Again, by the Law, we have the knowledge of Sin, and of Gods curse, which followed thereup­on, and of the Iudgements 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 knowledg of good and evill, 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 hearkned 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 daies of thy life.

In the sweat of thy face shalt thou [Page 55]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 forbid, 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 Com­mandement, 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 Commandement came, sin revived, and I died.

And the Commandement which was ordaiued to life, I found to be unto death.

For Sin, taking occasion by the Commandement, 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 [Page 56]our Saviour, and conferred unto us, by his grace and favour, he un­dergoing the full vial of Gods 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 dye 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 [Page 57]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 Iesus Christ.

Who, his own self bare 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 [Page 58]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 School-master, to bring us un­to Christ, to shew 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, Iohn 14.1, 6. in Christ Iesus.

Let not your hearts be troubled, ye believe in God, believe also in me.

Iesus saith, I am the way, the truth, and the life: no man commeth unto the Father, but by me.

Upon which place St. Chrysostome 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 would'st thou know,? I am the Truth.

Where would'st 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, then 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 Iohn 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 falshood.

The life, without death.

Again Christ is The way, in his [Page 61]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 erre? 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. Bernards fourfold Venite is very observable. Shewing 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 intice, 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 hel.

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 Yoak 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 easie, and my bur­den is light.

For this is the love of God, 1 Io. 5.3. that we keep his Commandements, and his Commandements 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, [Page 63]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 Iesus 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 Iesus Christ, to himself, according to the good pleasure of his Will.

In whom we have redemption, through his bloud, 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 ful­ness 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 [Page 64]worketh all things after the Counsell 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 beleeved, ye were sealed with the holy Spirit of promise, which is the earnest of our Inheritance, un­till 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 aboundantly 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 sheweth 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 [Page 65]faith herein, he observeth this course: as namely;

1 First, Noseligere, ordinare, & prae­destinare ad salvationem in praescientia sua divina, & aeterna; To choose, ordain, and predestinate us unto sal­vation, in his divine and eternall fore­knowledge.

2 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.

3 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. Augustines 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 onely to raise up in us a certain knowledge of our ele­ction, but also to stirr up in us, a Chri­stian, and a godly strife, and so to strive to make this our calling and election sure.

Remembring 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 mini­stred unto you abundantly, 2 Pet. 1.11. into the everlasting kingdome of our Lord and Saviour Iesus Christ.

Neither must we be carelesse in this great & weighty matter of our electi­on to salvation; as to say, (as some very prophanely, use to say) what need I be so mindfull, and carefull hereof? If I am elected, I am elected; if otherwise it be appointed of God, all my study, and endeavour cannot effect it. Such prophane 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. [Page 67]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 un­cleannesse, but unto holinesse. 1 Thess. 4.7.

Wherefore, 1 Pet. 1.13, 14, 15, 16. gird up the loyns of your mind, be sober, and hope to the end, for the grace that is to be brought unto you, at the revelation of Iesus Christ.

As obedient children, not fashion­ing your selves 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 sanctifie your selves, and ye shall be holy, for I am holy.

And the Lord spake 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 roy­all priesthood, an holy nation, a pecu­liar people; that ye should shew forth the praises of him who hath called you out of darknesse, 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 fathers 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 Iesus, before the world began.

But now is made manifest by the appearing of our Saviour Iesus 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 presse toward the mark, for the price of the high calling of God, in Christ Iesus.

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, kindnesse, humblenesse of mind, meeknesse, long-suffering.

Forbearing one another, and for­giving one another.

And above all things, put on cha­rity, which is the bond of perfectnesse.

And let the peace of God rule in your hearts, to the which also ye are called in one body, and be ye thank­full.

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 wisdome, and righteousnesse, 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 wisdome, 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 kindnesse, judgement and righteousnesse 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 thy self, whether thou feelest and findest in thy self the effe­ctuall notes, and signes of thy election unto salvation, working in thee, or not: as namely;

1 First, What powerfull 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.

2 Secondly, How we find and feel our selves to decline from sin, and sin­full courses; and whether we find in our selves a hatred of sin, a strife, and an endeavour in our selves, to shun, and avoid the same, and all occasions which may any wayes draw us there­into.

3 Thirdly, How we find our selves to stand affected to vertue, vertuous a­ctions, and goodnesse; and whether we find in our selves a delight therein; whether there be such a progresse in us, in the way of godlinesse, 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 vertue.

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, adde to your faith, vertue, and to vertue, knowledge.

And to knowledge, temperance, and to temperance, patience, and to patience, godlinesse.

And to godlinesse, brotherly kind­nesse, and to brotherly kindnesse, cha­rity.

For if these things be in you, and abound, they make you that ye shall neither be barren, nor unfruitfull in the knowledge of our Lord Iesus Christ.

But he that lacketh these things, is blind, and cannot see farr off, and hath forgotten, that he was purged from his old sins.

If we feel these heavenly and divine vertues, and graces thus working in us, we may then from hence, draw un­to our selves, for our souls comfort, a full assurance of our election by God, (in, and through Christ Iesus, our blessed Lord and Saviour) unto salva­tion, and that our names are recorded, written, and registred in heaven, in the book of life, wherein we are onely to rejoyce.

And the seventy returned again, Luke 10.17, 18, 19, 20. with joy, saying, Even the devils are [Page 73]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 rejoyce not, that the spirits are subject unto you, but rather rejoyce 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. IIII. Of Prayer, and the force thereof, and how necessary and needfull a duty the same is.

1 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 thankfulnesse to be rendred unto him for the same, with commending of our souls and bodies to his protection for the day present.

2 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 dayes preservation, with a recommendation of our souls and bodies unto his pow­erfull 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,
[Page 75]
Without Gods praise rise not from meat.

3 Thirdly, Oratio est vinculum in­vincibile, ut S. Bernard. S. Bernard. Prayer is a bond invincible, availing very much if it be fervent.

The effectuall 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 rained not on the earth, by the space of three yeares, and six moneths.

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.

4 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 well-pleasing unto God.

5 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; [Page 76]

Read not this Book in any case,
But with a single eye;
Read not, but first desire Gods grace,
To understand thereby.

6 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.

7 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.

8 Eighthly, Oratio est orauti subsidi­um, St. Augustin. S. Augustin. Prayer is great help and succour 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 distresse, 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 eares.

Call upon me in the time of trou­ble, I will deliver thee, Psal. 50.15. and thou shalt glorifie 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 fulfill the desire of them that fear him, he also will hear their cry, and will save them.

In my distresse, 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.

9 Ninthly, Oratio est armatura inex­pugnabilis; Prayer is an armour of proof, not to be withstood, invincible, as one observeth.

It is a principall piece of our spiri­tuall armour.

Praying alwayes, with all prayer, Ephes. 6.18. and supplications, in the spirit, and [Page 78]watching thereunto, with all perse­verance, and supplication for all Saints.

10 Tenthly, Orationes sunt tormenta Christianorum, ut Pater. Prayers and supplications are the gunns of Christi­ans, as it were, to shoot up their pray­ers unto heaven.

Give me those groanes, St. Chrysostom. and sighes, quae non sunt ostentationis, sed compun­ctiouis, 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;

1 First, The great necessity of Prayer.

The necessity of Prayer in these re­gards following.

1 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 roring lion, walketh about, seeking whom he may devour.

Whom resist, stedfast 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.

2 Secondly, the world will allure us, and therefore we are to pray for assi­stance.

3 Thirdly, the flesh will betray us, and therefore we are to pray for de­fence.

4 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 bloud, 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 hast to shed bloud.

2 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.

3 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. encline 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 passe, Luke 6.12. in those dayes, that he went out into a mountain to pray, and be continued all night in prayer to God.

And he spake a parable unto them, Luke 18.1. to this end, that men ought alwayes to pray, and not to faint.

Every day will I blesse 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.

4 Foutthly, We must pray for all per­sons, yea, even for our enemies.

Confesse 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 Iesus, 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 Iesus receive my spirit.

And he kneeled down, and cryed 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 Psalmes.

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 Ierusalem, 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 alway.

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, Daniels Pray­er. and made my Confession, and said, O Lord, the great, dreadfull God, keeping the Covenant, and mercy to them that love him, and to them that keep his Commandements.

Be carefull 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, Davids Pray­er. and cryed 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 seeth in secret shall reward thee openly.

6 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, publike or Church prayers, Publick and Church Pray­ers: are requisite and needfull, to shew, that that there is, and ought to be unanimity and conformity in the Pri­mitive Church.

And here, we are not only to pray, for our selves, 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 antient 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 antient Christians for their Empe­rors. domum tutam, exercitus fortes, sena­tum fidelem, populum probum, orbem quietum, et quaecunque hominis, [Page 84]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 faithfull Senate, honest and true-hearted People, a qui­et World, and whatsoever else either Prince, or People, can any waies 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 Ia­cobs Ladder. as one observeth, is like un­to Jacobs 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 dreamed, 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 soare aloft, we do thereby as it were mount up, flye, and ascend to Heaven.

And I said, Ps. 35.6. O that I had wings [Page 85]like a Dove! for then would I flye 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. Augustines Prayer. That of all judgements and plagues, he would ever free him from a stony-heart, or from a benummed or seared Conscience.

St. Bernard Prayer was this. S. Bernards Prayer.

Bone Jesu! esto mihi Jesus.

O sweet Iesus! be thou unto me, and to my Soul, a Iesus, 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 fearfull Pray­er.

2. Oratio tepida, A dull and heavy Prayer.

3 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. Chrysostome 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 watch­full and carefull of thy self; if so, it is well, Mat. 24.42. be watchfull 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 commeth.

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 commeth, at even, or at midnight, or at the Cock-crowing, or in the morn­ing;

Lest comming 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 uostra 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 our selves.

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 fulness 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 publick, is of extraordinary great be­nefit and comfort unto the parties [Page 88]praying, if we do take into our serio consideration, these ensuing particu­lars. As namely,

1 1. How needfull and helpfull, to all, Prayer is, and of how dangerous conse­quence, the neglect thereof is.

2 2. How precious a duty and service Prayer is, being pleasing and accep­table unto God

3 3. How powerfull Prayer is in the prevailing even with God him­self.

1 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 rejoyceth, 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 [Page 89]to the multitude of thy ten­der mercies.

And hide 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 senibus (que) 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 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 joyfull in my House of Prayer; their burnt offer­ings and their sacrifices shall be ac­cepted upon mine Altar; for mine House shall be called an House of Prayer for all People.

And Iesus 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 Theeves.

And he taught, saying unto them, Mar. 11.17 It [Page 90]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 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 powerfull 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 Lions mouths, that they have not hurt me: forasmuch [Page 91]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 Whales belly.

Then Jonah prayed unto the Lord his God, out of the Fishes belly. Jonah 2.1, 2, 7, 9, 10.

And said, I cryed by reason of mine affliction unto the Lord, and he heard me; out of the Belly of Hell cryed I, and thou heardest my voice; Jonahs Prayer. when my Soul fainted within me, I re­membred the Lord, and my Prayer came unto thee, into thy holy Temple.

I will sacrifise 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 deliver'd 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 Souldi­ers, [Page 92]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 thy self, 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 Ne­buchadnezzar, we are not carefull 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 Nebuchadnezzar ful of fu­ry, therefore he spake 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 [Page 93]coats, their hosen, and their hats, and their other garments, & were cast into the midst of the burning fiery furnace.

Then the King was astonied, and rose up in hast, and spake, 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 loose, 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 Kings 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 deliver'd 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 [Page 94]and importunity of his prayer, he at the last therby 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 rejoyce.

And Iacob was left alone, Gen. 32.24 to 28. and there wrestled a man with him, untill the breaking of the day: and he said let me go, for the day breaketh: & he said, I wil 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 Iacob 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 wombe, 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. chuse 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.

Ioshua 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 untill the People had avenged themselves. So the sun stood still in the [Page 96]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 hearkned 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 Baals 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 burnt 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, com­ming 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 sate 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 wi­dows son from death to life again.

And he cried unto the Lord, and said, I pray thee, let this childs 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. [Page 98]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 neesed seven times, and the child opened his eyes.

And when she was come in unto him, he said, Take up thy son.

By prayer Sampson 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 re­lye 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 Iudah, was over­thrown by the Angel of the Lord from heaven.

And they spake against the God of Ierusalem.

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 kingdomes 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 reproch the living God.

Now therefore, O Lord, our God, I beseech thee, save us out of his hand, that all the kingdomes of the earth may know, that thou art the Lord God, even thou onely.

Then Isaiah the son of Amos sent to Hezekiah, saying, Thus saith the [Page 100]Lord God of Israel, that which thou hast prayed to me against Sennache­rib king of Assyria, I have heard.

And it came to passe 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 Iudah, 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 Iudah, and the Ethi­opians fled.

By prayer Iudeth prevailed against the Assyrians, Judith 9.7, 8, 71. who trusted in their strength, Judiths 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 Iudas 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 dayes 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 alwayes; 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, Loose 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 spake the word of God with bold­nesse.

By prayer, Tabitha 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, Tabitha, 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 passe, Acts 28.8, 9. that the fa­ther of Publius lay sick of a fever, and of a bloudy flux, to whom Paul en­tred, [Page 103]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 amisse, 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. Bernards observation, as touching the use of prayer. Bernard observeth thus much of often prayer, so we must due­ly, and carefully follow the same rule by him prescribed: as name­ly;

When we go out of our house, [Page 104]let prayer alwayes arm us, accompany us, and ever attend upon us, for Gods 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. Bernards Rules to be ob­served in pray­er. for our dayes safety.

And in the morning the like, for our nights rest.

And in all things, we are to shew, and to expresse our thankfulnesse to God, for all his good blessings on us, from time to time bestowed: and all this we are to expresse, by our true, and hearty prayer; as St. Bernard ob­serveth.

And in our prayers to God, we must ever observe this rule: as name­ly;

1 First, We must recommend our prayers unto God, with all humble­nesse of mind.

2 Secondly, We must do, and perform this duty of prayer unto God, with zeal and fervency.

3 Thirdly, We must ever, in the last place, (and which is above all) pray unto God, to teach us to pray.

1 First, With humblenesse 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. then 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.

2 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. onely her lips moved, but her voice was not heard.

The prayer of faith shall save the sick, and the Lord shall raise him up.

Confesse your faults one to ano­ther, and pray one for another, James 5.15, 16. that ye may be healed: the effectuall fer­vent prayer of a righteous man avail­eth much.

3 Thirdly, To pray to God, to teach us to pray.

And it came to passe, 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 Iohn also taught his disciples.

And he said unto them, When ye pray, say, Our Father, which art in heaven, &c.

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 our selves.

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 psalmes.

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 easie, and my bur­den light.

And if they be bound in fetters, [Page 108]and be holden in cords of afflicti­on. Job 36.8.

Unlesse 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;

1 First, thereby as it were to wean us, and bring us home unto himself.

2 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 setling of our delight on the things and pleasures of the world.

3 Thirdly, thereby to make us to look up unto him for help.

In my distresse, 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 loyns.

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 remembred his covenant.

And God looked upon the children of Israel, and had respect to them.

O Lord, my strength, Jer. 16.19. and my for­tresse, and my refuge in the day of af­fliction.

4 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, [Page 110]non ad damnandum hoc facit. That God which doth here afflict and cha­stise thee, he doth this onely, and principally for thy amendment, and not for thy ruine 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 kingdome 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 martyrdome.

The depth of affliction is the chief­est stirrer up of devotion. Witnesse the children of Israel in Egypt, David in all his troubles, Daniel in the lions denn, Ionah 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 temporall affliction is a spirituall medicine.

And as another well observeth,

Nemo potest a deliciis transire ad delicias. None can passe from those vain and transitory pleasures, and de­lights of this world, unto the perma­nent, and everlasting delights in the kingdome 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 wayes.

Afflictions and crosses, though harm­full to others, yet prove helpfull 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 it self, though in it self 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 holinesse, and the end everlasting life.

For the wages of sin is death, but the gift of God is eternall 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 Gods 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 patient when [Page 113]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, eternall 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 righteousnesse.

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 shewing, that the afflictions which we endure, The marginall note and obser­vation. Nehem. 9.38. are chastisements for our sins: as the marginall 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 Gods commandements, The marginall note and obser­vation. where­unto they would not be brought by Gods great benefits: as the marginall note and observation is.

Wo 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 mur­mure against God, and will not tarry his pleasure: willing that man should march with his like, and not contend [Page 115]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 sheweth 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 powred down upon them.

And many brought offerings unto the Lord, to Ierusalem, 2 Chro. 32.23. and presents to Hezekiah king of Iudah, 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, Affl [...]ctions work in a man repentance and humiliation. and stirr up a man to repentance; as a Fa­ther observeth: and that punishments with afflictions, will open the eyes of a mans 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 [Page 116]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 Ierusa­lem, into his kingdome. 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 continuall comfort unto us, and as our souls cordiall 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 our selves 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 sea-fare, a way-fare, and a warr-fare.

1 First, Our life is a sea-fare.

They that go down to the sea, Our life here is a sea-fare. Psal. 107.23, 24, 25, 26, 28, 29, 30, 31. in ships, that do businesse 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 distresse.

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 goodnesse, and for his wonder­full works to the children of men.

2 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 travell is created for every man, and an heavy yoke is upon the sons of Adam, from the day that they go out of their mothers wombe, 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 un­quietnesse, fear of death, and anger, and strife; and in the time of rest upon his bed, his nights 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 [Page 119]vision of his heart, as if he were esca­ped out of a battel.

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 bloudshed, strife and sword, calamities, famine, tribulation, and the scourge.

These things are created for the wicked, and for their sakes came the floud.

All his wayes 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 wayes of the Lord are right, and the just shall walk in them: but the transgressours 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 Countrey. 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 Iesus, the author and finisher of our faith.

3 Thirdly, Our life is a warr-fare. This our life is also a warr-fare; and in this our fight, our wea­pons are to be spirituall.

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 carnall, but mighty through [Page 121]God, to the pulling down of strong holds.

Casting down imaginations, and e­very high thing, that exalteth it self, 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 wickednesse in high pla­ces.

Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evill day, and having done all to stand.

Stand therefore, having your Loins girt about with Truth, and ha­ving on the Breast-plate 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 [Page 122]is the Word of God.

Praying alwaies 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 Iesus 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,

1 First, Lacrimabilis inceptio.

He enters into the World cry­ing.

2 2. Brevis dimensio.

He is here but of short continu­ance.

3 3. Tristis afflictio.

Sorrowfull affliction ever attending on him.

And in all this there is in him,

4 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 miserie he takes from A­dam.

And in crying (oh) what misery he takes from Eve.

They suck misery and crosses even from their Nurses 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 blou­dy, because his Nurse was so.

Homo Infoelicitatis exemplum, Forturae Lusus, Inconstantiae imago, [Page 124]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 ballance 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, labor vita, et necesse mori.

Whose Conception is faulty, his Birth a punishment, his Life a la­bour, and a Necessity in him to die.

Affliction commeth not forth of the Dust, Iob 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 wayes 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, unlesse 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 dye, and our end hangs upon our beginning.

And as we grow up in yeares, old age presseth upon us.

And the evils of our life will not permit and suffer us to grow old.

Optima aliorum sententia, quippe homini aiuut, 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 dye.

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 dayes, as Plinie observeth.

Non nasci, Cicero. longe optimnm, proxi­mum quam primum mori.

This the very heathens thought, That not to be born was farr the best, the next very soon to dye, 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,
[Page 127]
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 onely humane! as a Father observeth.

Praestat homini nunquam nasci, quam non renasci: & nunquam generari, quam non regenerari; ut Pater. It had been farr 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 Iesus 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 kingdome of God.

Iesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he can­not enter into the kingdome of God.

That which is born of the flesh is flesh, and that which is born of the Spirit, is spirit.

Marvell not, that I said unto you, Ye must be born again.

Melior est non esse, quam esse fi­ne Jesu; & melior est non vivere, quam vivere sine vita: ut St. Ber­nard.

It is farr better for a man not to be at all, S. Bernard. than to be without Iesus Christ, and better it were for a man not to live at all, than to live here without enjoying the happinesse of life eter­nall hereafter; as St. Bernard obser­veth.

And this it was which made that good Father St. S. Bernard. Bernard to cry out, and say,

Domine Jesu, esto mihi Jesus.

O sweet Lord Iesus, be thou unto me, and unto my soul, a Iesus, 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, unlesse the same be a true life, and there can be no true life here, without the enjoying of life eternall hereafter; as a Father observeth.

And this our life eternal, proceed­eth from our Iustification, 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 Iesus 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 our selves are found Sinners, is therefoae Christ the Mini­ster of sin? God forbid.

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 mortall 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 no man.

We must therefore be carefull 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 Iudge of Heaven and Earth, which seeth 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.

Follow 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 alwaies but [Page 132]beginning to live well, as one obser­veth.

A good life is alwaies 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 descrie the Basilisk, then 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 commeth.

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 bouum 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 evill have the daies of the years of my life been.

O remember that my life is wind. Iob 7.7.

Man that is born of a Woman, Iob 14.1, 2. is of few daies, and full of Trou­ble.

He commeth forth like a flower, and is cut down, he fleeth also as a shadow, and continueth not.

My daies are swifter than a Wea­vers shuttle, Iob 7.6. and are spent without hope.

Now my daies are swifter than a Post, Iob 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, Iob 8.9. and know nothing, because our daies upon Earth are a shadow.

When a few years are come, Iob 16.22. then 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 daies are passed away in thy wrath: we spend our years, as a Tale that is told.

The daies of our years, are three­score years and ten, and if by reason of strength, they be fourscore years, [Page 135]yet is their strength, labour and sor­row, for it is soon cut off, and we flye away.

So teach us to number our daies, that we may apply our hearts unto wisdome.

For my daies are consumed like smoak: Ps. 102.3, 4, 11. and my bones are burnt as an hearth.

My heart is smitten and withered like grass.

My daies are like a shadow that declyneth: Ps. 103.14, 15, 16. I am whithered like grass.

For he knoweth our frame; he re­membreth that we are dust.

As for Man, his daies 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 daies are as as a shadow that passeth a­way.

The voyce 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, Ia. 1.9, 10, 11. re­joyce, 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 therof falleth, and the grace of the fashion of it pe­risheth: So also shall the rich man fade away in his waies.

Go to now, Ia. 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, Ia. 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 [Page 137]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. Iob 24.22.

What Man is he that desireth life, Ps. 34.12, 13, 14. and loveth many daies, that he may see good?

Keep thy Tongue from evill; and thy Lips from speaking guile.

Depart from evill, 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 doings 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, [Page 138]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 Comman­dements, 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 blesse his holy name,

Who redeemeth thy life from de­struction; who crowneth Thee with loving kindnesse, 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.

Iesus 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 dye.

And this is life eternal, Io. 17.3. That they might know Thee the only true God, and Iesus 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 [Page 140]everlasting Life.

For the wages of sin is death: but the gift of God is eternal life, through Iesus 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 Iesus 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 Domestick 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 alwaies to have these two props or Pillars, like the stern of a [Page 142]ship, to stear and govern all our acti­on aright; as namely,

Care and Fear. Actions.

1 First, Carefulnesse 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 Comman­dements, 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 Commandements, for therein do I de­light,

2 Secondly, Fearfullnesse 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 [Page 143]all our proceedings in the whole course of our life here, the which will doubtlesse be a very great com­fort to us hereafter.

For that as one very well obser­veth,

A good life is alwaies the cause of a happy and of a comfortable death.

2 Secondly, Of Death, and how we are at all times, and upon all occasions, to fit and prepare our selves 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 [Page 144]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 e­vill, 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 dye.

The Devill in his tempting of Eve, First began with a Nequaquam mori­amini, ye shall not dye.

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 dye at all?)

For the wages of sin is death, Rom. 6.23. but the gift of God is eternall 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 dye 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 yeares, 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, [Page 146]and duely 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 paines, 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 kil 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 [Page 147]morning of our resurrection, at the day of Iudgement appearing.

It is observed by one, That the true servants of God are so farr from being any wayes 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, uihil incertius.

There is nothing more certain then 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 entred 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 mans disobedience, Rom. 5.19, 21. many were made sinners, so by the obedi­ence [Page 148]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: Iames. 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.

VVhen thou liest down at night in thy Bed to sleep, and to take thy rest, say thou unto thy self, 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 [Page 149]unto thy self, It may be thou shalt ne­ver live to lye down in thy bed, to take thy rest and sleep again.

When thou goest forth of thy house about thy necessary affaires, say then unto thy self, It may be thou shalt ne­ver live to return unto thy house a­gain.

When thou doest return in safety to thy house, say then unto thy self, It may be thou shalt never live to go forth of thy house again.

These meditations ought to stirr us up unto a daily and continuall 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 [Page 150]life, and chiefest delight here, death unto him is the greatest detriment, and dammage that can be.

Boni moriuntur bene, etiamfi mors ipsa mala; ut Pater.

Good and godly men do die well, and make a happy end, although death it self, in it self be evil. Num. 23.10.

This made the prophet Balaam to cry out, and say, Let me dye 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 our selves here wholly to the service of God, this is the onely way for us after this our life here ended, to attain unto the e­verlasting life of glory in the king­dome of heaven. But,

He which liveth here meerly as a worldly-minded man, and doth here [Page 151]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 happinesse, he shall be sure after this life ended, to gain unto himself ever­lasting death.

The first of these shall enjoy the happinesse of that blessed sentence, in the last day, of

Come ye blessed of my Father, Matth. 25.34. inhe­rit the kingdome prepared for you, from the foundation of the world.

And the other shall enjoy the hor­rour of that fearfull 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 thy self 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.

Fleres,
Sir Thomas Moor.
si scires, unum tua tempora mensem,
Rides, quum non sit, forsitan una dies.
Knew'st thou, a moneth should end thy dayes,
It would give cause of sorrow;
And yet perhaps, thou laugh'st to day,
When thou must dye 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 alwayes 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 untill night.

Senibus, St. Bernard. mors in januis, adolescenti­bus, mors in insidiis est: ut St. Ber­nard.

To old men, death is as it were, al­wayes knocking at their gates, and rea­dy [Page 153]to seize upon them: but to young men, death is alwayes ready with his wyles to ensnare, and intrap 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 doest, have an eye, and a serious thought upon thy death: as Seneca observeth.

Nulla res magis proderit, Seueca. quam cogi­tatio mortalitatis.

Nothing whatsoever thou doest, 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 alwayes hear that terrible, and fearfull voice resounding in mine eares, 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. [Page 155]Wherefore doest 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 dye well: as Seneca observeth.

Bene mori est libenter mori. To dye well, is to dye willingly: as Seneca ob­serveth.

Timor mortis est desperatio vitae aeter­nae post mortem. S. Chrysostom. Fearfulnesse of death sheweth a kind of desperation of the happy enjoying of life eternall, 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 royall entertain­ment, [Page 156]the Duke shewed 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 fearfull to dye, reasoning thus with himself; at the last he passionately burst forth into these words; saying,

Egredere, quod times anima mea?
Octoginta annes servisti domine.

VVhy 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 chearfully unto him thou hast so long [Page 157]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 Souldiers, who now do as it were, shew 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 dye, and this is by no means to be a­voided: therefore we ought to la­bour and endeavour our selves so to live here, as that in the end we dye not the death eternal; But may enjoy after this life ended, the unspeakable blessedness of the life to come, and [Page 158]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 dye. And

St. S. Chrysostom. Chrysostome 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 quickned, except it die.

And that which thou sowest, thou sowest not that body that shall be, but bear grain, it may chance of Wheat, [Page 121]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 dishonor, 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 boby, 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. Chrysostome 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 arive 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 Iust 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 con­joyn us unto Christ our head.

Non est mors sed vita, quae morien­tem Christo societ: Non est vita sed mors, quae viventem Christo sepe­rat.

It is not death but life, which doth as it were conjoyn and associate the soul of the dying Christian unto [Page 162]Christ. And it is not to be called a life but rather death, which doth as it were seperate the Soul of the li­ving Christian from Christ his Savi­our.

Quod interim morimur, S. Ciprian 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 Ciprian, 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 malladies; he ascended, that so he might by the virtue of his powerfull ascension lift thee up, and make thee to ascend likewise, Iohn 14.2, 3.

In my Fathers 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 my self, 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 dye, to be alwaies 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 complain­ings.

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 sharpe 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 [Page 165]recover. But the Godly and Reli­gious man. Dum expirat sperat. When Life decaies, 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 chearfully, 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 thy self 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 alwaies ready, fitted, and prepared for the same according­ly.

Qualis vita, finis ita.

As a mans 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 [Page 167]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.

Longe 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 Iudgement 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 [Page 168]chearfully 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 wondred at; our whole life here must be a learning to die.

Mors omnium dolorum, et solutio est, et finis, ut Seneca.

Death is the ful 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 Iourney 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 ought to put us daily in mind [Page 170]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 dye, 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 birth-day.

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 rejoy­cing, 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 daies of my appointed time, Iob 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 Phy­sitian, 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 antient 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 travell 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 daies, 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 [Page 172]a happy Heaven of everlasting happi­ness in Heaven.

And he said unto Iesus, Luke 23.42, 43. Lord re­member me when thou commest in­to thy Kingdom.

And Iesus 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 Iudge­ment, being the day of the happy re-uniting 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 formed 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; [Page 173]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, Iob 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 dye, 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 formed out of the clay. Iob 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 pre­tious ointment, Eccles. 12.1. and the day of death than the day of ones birth.

A promise of Gods mercy, A Promise of Gods mercy. to com­fort us against the day of our death.

For thou hast delivered my Soul from death. Psalm 56.13.

I will ransome 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, Iohn 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 Lambe 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 our selves, 2 Cor. 1.9, 10. that we should not trust in our selves, 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 Iesus, before the world began.

But is now made manifest by the appearing of our Saviour Iesus Christ, who hath abolished death, and hath brought life and immortality to light, through the Gospel.

Forasmuch then as the Chlidren 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 [Page 176]of death, were all their life time subject to bondage.

We know that we have passed from death unto life, 1 Iohn 3.14. because we love the Brethren: He that loveth not his Brother, abideth in death.

Be thou faithfull 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,

1 FIrst, The day of the Lord.

2 Secondly, A day of Recom­pence.

3 Thirdly, The great day of the Lord.

4 Fourthly, A day, or time of Jacobs troubles.

5 Fifthly, The evil day.

6 Sixthly, The day of the Lords wrath.

7 Seventhly, A day of wrath, of trou­ble, destruction, and of desolation.

8 Eighthly, A day in which the whole land shall be devoured with the fire of Gods jealousie.

9 Ninthly, A day of darknesse, of gloominesse, of clouds and thick dark­nesse.

10 Tenthly, A great, and terrible day, who can abide it?

11 Eleventhly, A day, from the which nothing can deliver us; neither sil­ver, [Page 178]nor gold, nor any thing else.

12 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.

13 Thirteenthly, A terrible, and a fear­full 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,

14 Fourteenthly, A day of joy, and happinesse unto the godly and elect, by reason of the sentence of approba­tion, and benediction then to be pro­nounced for their endlesse comfort, of, Come ye blessed of my Father, inhe­rit the kingdome 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 distresse, a day of wast­nesse and desolation, a day of dark­nesse and of gloominesse, a day of clouds, and thick darknesse.

Alas! Jer. 30.7. for that day is great, so that none is like it, it is even the time of Ja­cobs trouble, but he shall be saved out of it.

Let all the inhabitants of the land Joel 2.1. [Page 179]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 starrs 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 rendreth recompence to his ene­mies.

The dayes of visitation are come, Hosea 9.7. the dayes of recompence are come.

A day of darkness, and of gloominess, Joel 2.2, 11. a day of clouds, and thick darknesse.

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 [Page 180]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 passe 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, Jude 6. he hath reserved in everlasting chains, under darknesse, 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 jealousie, 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 jealousie. Zeph. 3.8.

Again, Of the day of Iudgement, or [Page 181]the last day, the same described, Of the day of Judgement, or the last day. by wonders shewed in the heavens and in the earth: Bloud and fire, and pillars of smoke: The sun turned into dark­nesse, the moon into bloud: 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 shew wonders in the hea­vens, and in the earth, bloud, and fire, and pillars of smoke.

The sun shall be turned into dark­nesse, and the moon into bloud, before the great, and the terrible day of the Lord come.

And it shall come to passe, 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 presse is full, the fats overflow, for their wickednesse 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 dark­ned, [Page 182]and the starrs shall withdraw their shining.

The Lord also shall rore 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 rore from Zion, Amos 1.2. and utter his voice from Jerusalem.

Therefore prophesie thou against them all these words, Jer. 25.30, 31. and say unto them, The Lord shall rore from on high, and utter his voice from his holy habitation: he shall mightily rore 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 con­troversie 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. [Page 183]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 dayes, 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 onely.

By these preceding places of Scrip­ture, it appears;

That the day of Iudgement, 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 controversie 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 Iudgement fur­ther described, with full expressions in the Scripture, how fearfull, 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 batts, as another Translation is. That is, Exposition. They shall cast them into [Page 185]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 bond-man, and every free­man, hid themselves in the dens, and in the rocks of the mountains, and said to the mountains and rocks, Fall on us:

And hide 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 dayes shall men seek death, and shall not find it, and shall desire to dye, and death shall flee from them.

Riches; Prov. 11.4. profit or avail not, in the day of wrath, but righteousnesse 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.

Wo 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 darknesse, 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 Gods Iudgements; 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 bit him.

Shall not the day of the Lord be darknesse, and not light, even very dark, and no brightnesse in it? Or, and no light in it, as another Transla­tion is.

Behold, 1 Cor. 15.51. I shew you a mystery, or a secret thing, we shall not all sleep, but we shall all be changed: when the Lord cometh to Iudgement, some of the saints shall be alive, whom he will change, even as if they were dead; so [Page 187]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 rejoyce in his salvation.

In a moment, 1 Cor. 15.52. in the twinckling 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 mortall must put on immortality.

I will ransome 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 farr away the evil day, Amos 6.3. and cause the seat of violence to come near. That is, Ye that continue still in your wickednesse, and think that Gods plagues are not at hand, but give your selves to all idlenesse, wantonnesse, 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, rotten­nesse entred into my bones, and I trembled in my self, 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 fowles 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 fowles of the heaven, and the fishes of the sea, and ruines 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 passe in the day of the Lords sacrifice, that I will punish the princes, and the kings 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 sope. He sheweth, Exposition. that the hypocrites, which did so much [Page 190]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 righteousnesse 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 battel, and the day of the whirlwind.

FINIS.
A SERMON Preached by …

A SERMON Preached by Mr. MASTERS, Master of the TEMPLE, in the TEMPLE-CHURCH, At the Funerall 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 it self into these five parts following. Text divided.

1 The first, touch­ing the certainty, and the necessity of the day of Iudgement, contained in these words, For we must.

2 The second, concerning the gene­rality of our appearance, in these words, We must all appear.

3 The third, concerning the severity of this Iudgement.

4 The fourth, concerning the manner thereof, Before the Judgement-seat of Christ.

5 And the fifth concerning the per­son before whom we are to appear, being Christ, our Judge and Saviour.

Of these severally, in their order.

1 First, Of the certainty of the day of Iudgement, and that in these three respects.

1 First, above the Law; as appeareth, in the generall Epistle of Jude, Jude 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.

2 Secondly, Under the Law, And

3 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, &c.

The Reasons hereof.

1 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 [Page 197]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 Iudgement, and censure of every mans work, with a reward thereof.

Again, In the generality, (all) this is to be observed, that there is then to be a two-fold Iudgement, that is to say,

1 First, A Iudgement of condemnation.

2 Secondly, A Iudgement 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 [Page 198]up the dead which were in them, and they were judged every man accor­ding to his works.

There is to be a two-fold Iudge­ment:

The one a Iudgement of dissoluti­on, for the righteous; The other a Iudgement of condemnation for the wicked.

The first, a Iudgement of dissolu­tion, or of acquittall: The other, a Iudgement of condemnation.

Reason. The reason why there is to be a two­fold Iudgement of the bodies and souls reunited, is this.

The soul receiveth the first Iudge­ment, being the first, and principall actour in sin; and then the body, be­ing quickned by the soul, and so con­joyned, and associated with the same, in the acting of sin: and in this respect it is requisite, that there should be a second Iudgement, when both body and soul might together receive their Iudgement, as they had been both of them joynt actours in sin.

And this may serve to answer an Objection which may be made of some shew of injustice, to be twice punished by two Iudgements, 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 tenebrarū, even the very hidden, and secret things of darknesse, shall be then clearly ma­nifested: Gods books shall then be laid open: as appeareth Revelation 20.12. Rev. 20.12. The severall 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 Gods 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 onely receive the sen­tence of joy, of, Come ye blessed, &c. but of praise likewise, Well done good and faithfull servant. And the wicked shall not onely then receive the sen­tence of torment, of, Go ye cursed, &c. 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 Iudgement must be.

As touching this day of Iudgement, Use fro similitude drawn from thunder, and applied to the day of Judge­ment. it is observed; That as thunder strike­ing 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 Iudg­ment, those which are then found se­curely sleeping in their sins, and in the pleasures of this world, they shall then have their naturall life taken from them; that is, by sentence, and Iudge­ment 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 endlesse torments of hell fire.

But those, contrariwise, which are then found waking, that is, those elect children of God, continually expecting the same, being alwaies ready, and pre­pared, with oyl in their lamps, (the oyl of faith) to attend the bridegroom at his coming, evermore rejoycing at the expectation of the last sound of the trumpet; those I say, although they be deprived of this their naturall life, yet [Page 201]they shall have their eyes shut: that is, They shall be for ever freed from those perpetuall Hell torments, pro­nounced against the wicked, of, Go ye cursed, &c. but shall contrariwise, per­petually enjoy endless joy & happiness

Next, as touching the Iudge, before whom we must appear, being Christ, our Saviour. For as he came first in humility, to be judged; so then shall he come triumphing, in his glory, to be a Iudge, 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 Christs co­ming to Judg­ment, 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 Iudge 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 Iudgement, at the last day.

Resp. The Answer hereunto is this.

1 First, For the comfort of the faith­full, [Page 202]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 Iudge

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 Iudge, being also our Saviour and Redeemer.

2 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 Iudge, and they might be judged by him.

3 Thirdly, That as they had been un­just Iudges in their condemning of him, so he might sit in Iudgement, pronouncing the just sentence of con­demnation against them.

The reason why God the Father hath given all Iudgement 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 Iudgement.

It appeareth in Matthew 25.33. Mat. 25.33, 34. That there is, and then shall be a two­fold Iudgement: that is to say,

1 First, Judicium separationis, vers. 33. the Iudgement of separation for the righteous; and

2 Secondly, Judicium condemnationis, the Iudgement 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 loose 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 bloud for us.

Object. Hence an Objection may be made, That Christ is not then to be the sole, and onely Iudge; 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 Iudi­ces aggravantes, amplifying, Judices aggra­vantes, the Saints. and en­forcing the matter against us: and righteous men may be Iudices appro­bantes, Judices ap­probantes, the righteous. approving of the Iudgement of the wicked: and the Apostles they [Page 204]are Iudices assistentes, Judices assi­stentes, the Apostles. Matt. 19.28. assisting of Christ in his Iudgment.

And though it be said Matth. 19.28. And Iesus said unto his Apostles, Ye shall sit upon twelve thrones, and Iudge the twelve tribes of Israel: this is not to have a literall 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 Iudicia sua approbantur, & lae­tantur in illis: and so interpretativè; Quia consentire ad cum facere, inter­pretantur ipsi facere, & sic sunt coad­jutores cum illo, in Iudiciis suis. For the likenesse, and similitude of his Iudgement, and by way of interpreta­tion, they are said to Iudge, because that after their separation, they shall sit with Christ in his throne, and by them his Iudgements shall be appro­ved of, and they shall rejoyce in them: and so by way of interpretation, be­cause they do consent, agree, and ap­prove of the Iudgement of Christ; for this cause they are said to Iudge: and so they are Coadjutors with him in his Iudgements: and not otherwise are these words to be taken. Christus Iudex Iudicans. But Christ alone shall be then Iudex Iudi­cans, [Page 205]he onely shall pronounce the Iudgement, and sentence: and this appeareth Matth. 25.31, 32, 33, 34. Mat. 25.31, 32, 33, 34. The righteous come not into that Iudge­ment 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 Iudgement, and that we all must of necessity, whether we will or no, ap­pear then before the throne of Christ: Let us therefore not onely 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 Tribunall 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 happinesse, and not be thrust out a­mongst the number of those which shall then receive this fearfull doom, and sentence, of, Go ye cursed into e­verlasting fire. Matth. 25.41. Matt. 25.41. But that we may be then embraced with [Page 206]the arms of grace and mercy, and may be, and remain amongst the number of those which shall receive the happy and joyfull sentence, Matth. 25.34. of, Come ye bles­sed of my Father, inherit the kingdome prepared for you. Matth. 25.34.

And then by way of Exhortation, he advised all to be carefull 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 carefull in the whole course of our lives, in regard that all our actions are registred. For there is the book of Gods knowledge, in which book there is registred all our proceedings in our sins; whether the same be through infirmity, wit­tingly, or willingly. Nay, therein is likewise recorded all our sighs and grones 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, ought to make us the more wary, and care­full of all our actions; and seriously to think of Solomons advise in Eccle­siastes 11.9. Rejoyce, O young man, Eccles. 11.9. in thy youth, and let thy heart chear thee in the dayes of thy youth: and walk in the wayes of thy heart, and in the sight of thy eyes: But know then, that for all these things, God will bring thee in­to Iudgement. 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 com­mandements, this is the whole duty of man. Ecclesiastes 12.13. Eccles. 12.13.

FINIS.

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