for the fourth it shall be the estate of the Saints of God in heauen Let not therefore the children of God be discouraged by Comfort our estate in this life is neither our last nor best estate looking either â—pon the remanents of sinne in their soule or the beginning of death in their body for why this estate wherein now we are is neither our last nor our best estate out of this we shall be transchanged into the blessed estate of glorious immortality our soules without all spot or wrinckle shall dwell in the body freed from mortality and corruption made like vnto Christs owne glorious body which the Lord our God who hath translated vs out of our second miserable estate into this third shall not faile to accomplish in his time Againe it comes to be considered here seeing by Iesus Christ life is restored to the soule presently why is it not also restored to the body vvhy is the body lâ—st vnder the Our soules being quickned yet our bodies are left vnder death for foure causes power of death to be turned into dust and ashes vvas it not as easie to the Lord to haue done the one as the other To this I answere that at any time life should be restored to our bodies is a mercy greater then wee are able to consider if wee will looke to our desâ—ruing that for a while hee will haue them subiected to the power of death the Lord in his wise dispensation hath thought it good for many causes First for performance of his truth 〈◊〉 but dust Gen. 3. 21. and to dust thou shalt returne If man had dyed no manner of way how should the truth of GOD appeare and if that death due to man had not beene inflicted vpon him how 1 Fâ—r reconciliation of Gods mercy truth Ber. in annuÌ„ Mar. ser 1. should his mercy beene manifested this controuersie God in his meruailous wisedome hath setled Fâ—at mors bona habet vtraque quâ—d petit let death become good and so both his mercy and his truth hath that which they craue for in the changing of the cursed nature of death and making that temporall which was eternall doth his mercy appeare and in the dissolution of mans body into dust for a time doth his truth appeare Secondly the Lord hath done it for manifestation of his 2 For the cleerer declaration of Gods power owne power accounting it a greater glory to destroy sinne by death then by any other meanes Death is the fruit of sinne and the weapon whereby Sathan intended to destroy mankinde and so deface the glory of the Creator but the Lord cutteth off the head of this Gâ—liah vvith his owne sword hee turneth his vveapon against himselfe by death he destroyes that same sinne in his children which brought Chrisost in Mat. hom 2. forth death A meruailous conquest that Sathan is not onely ouercome but ouercome by the same meanes by vvhich before hee tyrannized ouer men And thirdly the Lord 3 For our instruction that wee may know what great mercy God hath shewed vpon vs. suffers our bodies to taste of death that we may the better consider that excellent benefite vvhich vve haue by Iesus Christ for if the death of the body notwithstanding that the nature thereof is changed be so fearefull as vve see in experience how miserable should vvee haue beene if the Lord had inflicted deserued death both of soule and body 4 For our conformitie with Christ vpon vs And last that we might be conformed to him who is the first borne among many brethren it behoueth vs by death also to enter into his kingdome For righteousnesse sake This righteousnesse that bringeth The life our soule hath flowes from Christs righteousnesse Rom. 5. 21 Hos 13. 9 Reu. 7. 10. life is the righteousnesse of Christ imputed to vs by Grace as iâ— euident out of that As sinne had raigned vnto death so might grace also raygne by righteousnesse vnto eternall life Sinne which causeth death is our owne but that righteousnesse which bringeth life is of Grace Our perdition is of our selues but our saluation commeth from the Lord and from the L 〈…〉 be that sitteth vpon the Throne No preseruatiue then against death but this righteousnesse it presently giues life vnto our soule and afterward shall restore our dodyes from the power of the graue such therefore as are the children of wisedome will be carefull in time to be partakers This righteousnesse is known by sanctificatioÌ„ of this Iewell This righteousnesse hath inseperably annexed with it Sanctification by thy sanctification try thy selfe and see whether or no thou hast gotten life through the righteousnesse of Christ deceiue not thine owne hart in the matter of saluation assure thy selfe so far forth thou doest liue as thou art sanctified As health is to the body so is holines to the Soule a body without health fals out of one paine into another till it dye and a Soule without holines is polluted with one lust after another till it dye As the Moone hath lightlesse or more according as it is in aspect with the Sunne so the Soule of man enioyes life lesse or more according as it is turned or auerted to or from the Lord thus let euery man iudge by his sanctification whether if or not hee be partaker of that righteousnesse of Iesus which bringeth life vnto the soule Miserable are those wicked ones who want it they are twise dead saith Saint Iude that is Iude. ver 12. both in soule and body not so much as a heauenly breath or motion is in them but wee ought to giue thankes vnto God who hath giuen a beginning of eternall life vnto vs. Last of all there is here a notable comfort for all the Comfort wee haue a life which no death can extinguish children of God that there is begun in vs a life which no death shall euer be able to extinguish albeit death inuade the naturall vitall powers of our bodies and suppresse them one after one yea though at the length he breake in vpon this lodging of clay and demolish it to the ground yet the man of God who dwels in the body shall escape with his life the Tabernacle is cast downe that is the most our enimie can doe but he who dwelt in it remoues vnto a better as the Bird escapes out of the snare of the Fowler so the The prison of the body being broken the soule that was prisoner doth escape soule in death slighters out and flies away with ioy to her maker yea dissoluing of the bodie to the man of God it is but the vnfolding of the net and breaking open the prison wherein hee hath beene detayned that he himselfe may be deliuered The Apostle knew this well and therefore Phil. 1. 21. desired to be dissolued that he might be with Christ As in the battell betweene our Sauiour and Sathan Sathans head
flesh compared to the streame of Iordan 172. and to the Locusts 173 M Martyrs in affection 444. as God hath his Martyrs so Sathan hath his 442 Martyrdome first and second 98 Martyrs teares more pleasant to Christ then the Pharisies delicates 271 Man his miserable estate by his fall 83. a compound creature 133. most maruellous in regard of his two substances also coniunction therof 134. from estates of mans soule and body vnited 135. our estate here is neither the last nor the best 135 Mankinde placed in three rankes 358 Marriage banquet how excellent will it be 224 Mercies of God should moue vs 215. mercies shewed on others should confirme 56. mercy is the ground of all our comfort 421 Mediator of intercession defined 426. competent to none but Christ 425. Memory of sinne after that sinne is remitted remaines and why 420 Merits improued 165. No pen-man of the holy Ghosts euer vsed that word 165. further improued 178. the fathers thought it presumption 16â— onely Christs personal workes are meritorious 234. See workes Merits foreseene improued by Papists themselues 366 Misery naturall whereunto we are all subiect 22. how farre man is fallen from his originall glory See man 251 Mortification wherein it consists 217. a tryall of mortification 178 Mourning most goe before comfort 271. Causes thereof 272. they who mourne not shall not be comforted 267 N Nature becomes worse by the law 65. Naturals blinder then Sampson 88. compared to Howlatts 89. No good in nature vnrenewed 95. a blind minde and a rebellious will 96. 101 Nakednesse is one of the crosses of a Christian 435. Worldlings shew their nakednesse while they hide it 435 O Offers made by men to corrupt vs would take more froÌ„ vs then they can giue vs 230. ordinarie meanes not to be neglected 369 P Patience Praised 289. 290. described 291. what sorts of men are excluded from the praise of patience 292. 293. Patience in sufferingâ— 445 Perseuerance of the christians is most sure and the Christian sure of it 30. 109. 455 Peace three fold 39. interrupted but not taken away 93. in peace with our God stands our life 95. our peace is not perfect here 16 Penitent sinners confirmed 414 Persecuters of this age most miserable and why 445 Pilgrims should not rest 45 Pleasures of the life to come are most esteemed by them who know them best 277. Pleasures worldly how vaine 451. if they endure they turne into paines 452 Prayer made by the Spirit 196 how the godly are transported in prayer 196. Vnion of desires in the godly how helpfull 197. they are bastard children who pray for themselues and not for the Church 198 Prayer is a crying 199. the parents of Prayer 200. vse of the tongue not absolutely necessary in Prayer 199. Prayers wings 200. enuied by Sathan 201. efficacie of Prayer 200. 302. neglect thereof inexcusable 201. what infirmities it causeth 299 Prayer returnes our strength 299. what it is 300. not easie to pray 299. our naturall inabilitie to prayer 300. 301. Prayer is both a gift and an obtainer of all other good gifts 305. no man can forbid our intelligence with God by prayer 306. answere of our prayer sometime delayed 303. and why 304 Prayer should be with reuerence 312. preparation should goe before it 313. attention in it and thanksgiuing after it 313. our petitions should be framed according to God his will 318. to pray and not preuaile is Moabs curse 313 Prayer to creatures improued 203. Prayer in an vncouth language 205 Presumption blinds naturall men 22. how commonly Sathan tempts to presumption 37. taken by carnall men for the testimonie of the Spirit 207 Preachers no partakers of mercie of all men are most miserable 56. they should practise that which they preach 159. Precepts should be turned into Prayers 185 Prescience and Predestination distinguished 365. Prescience how it is ascribed to God 364. two wayes considered 364 Predestination two waies considered 365. obiections against it answered 368. it takes not away second causes 369 Presence of God iudged by the wrong rule 400. how it exempts not his children from trouble 401 Priuiledges of a Christian 456. See Christian Profession of pietie without practise helpes no more then Iehosaphats garment did Achab 36. 70. See carnall professors Promises of God are all conditionall 140 Prosperitie breeds licentiousnes 289 Prouidence of God turnes all into good to his children 319. how it extends to the smallest things 325 Prophets false weare rough garments to deceiue 436 Purpose of God toward vs how may it be knowne 343 Q Question onely betweene God and man is whose will should be done 99 R Reprobation of any man not rashly to be determined vpon 97 Rebels to God how miserable 98 Redemption two-fold 276 Regenerate men haue neede to profit in Mortification 176. 177. Resurrection comfortable 145. confirmed by scripture 146. 147. examples 148. it is not the worke of man but of God 145. comfortable Meditations concerning it 149. how God his working in the creatures shadow it 150 Resurrection of the godly and wicked different in causes in the manner in the endes 154. 155. When resurrection is a benefit 156. the same bodies shall be raised 150. 151. but with new qualities 152. 153. yea mutilate and impotent members of the body shall be restored 152 S Saluation the beginning progresse and perfection thereof is of God 184. how the ground therof is laid in Iesus Christ the tokens in vs 20. 21. 355. a most cleare sight of saluation 362 Sanctification is an effect not a cause of Predestination 367 Sanctification begunne shall be perfected 81. it is the marke of a liuing Soule 137. a very dâ—fficult worke for it is a spirituall birth death and circumcision 180 Saints departed know not our necessities 426. how the godly are called Saints seeing they are sinners 76. 78. 79. 318. how it is that they sin not 318 Sathan dayly confounded in the godly 9. his two armes wherewith hee wrestles 37. 455. 456. What a decâ—iuer he is in tempting to sinne 58. his impudencie 128. See Temptations Sathans silly offers not comparable to the Lords offers 215. hee hath made no wound which Christ cured not 261. three obiects of Sathans malice 261. hee is taken in his owne snare 262 Sathans sleight 323. his stratagemes are ouer-ruled by God 328. a deceiuer 374 Sathan a theefe of time 389. hee is an enemy to vs and we to him 483 Sathans diuinitie teaches men to despise the meanes of Saluation 369 Scripture commended pag. 1. Some bookes thereof meeter for vs then other 2. harmonie among the writers of holy Scripture 438. all our Doctrine should be confirmed by Scripture 439. Canonicall scripture discerned 439 Sathan an other Nehuchadnezar and Balak 410. an accuser of God to man and of man to God 418. 419. his end in all tentations 429. what a traytor Sathan is 419. his twofold operation 453. how hee is bound with chaines 454 Securitie carnall described 92.
how lamentable it is 125 Seruant of seruants is hee who is not Christs seruant 160. by what bands wee are bound to be Christs seruants 161. how wee are both swoâ—ne and hired and haue receiued wages in hand 162 Seruants should we be to Christ 169. how other Lords would haue vs seruants to them 168. it is a shame for man to seeke seruice from his inferior and refuse it to his superiour 161 Seeke God what comfort they haue who doe so 237 Sinne suffered to remaine in the godly and why 7. sinne is in the christian but he walkes not after it 43. any seruice he giues to sinne is by compulsion 43 Sin hath a two-fold power 1. to command 2. to condemne 49. A Law how ascribed to sinne 51. it seemes sweet but it is bitter 59. sinne and death are inseparable 57. how sinne is condemned by Christ 71. cursed are they who nourish it seeing Christ came to destroy it Sinne multiplyed how it should humble vs 98. 99. how it causes the Lord disauow his owne creature 120. a sinner impenitent murthers himselfe 128. if wee slay not sinne it will slâ—y vs. 171 Sinne is the forbidden tree 171. men seeke fruits on it which they shall not finde and findes on it that which they would not haue 172. how the fruit and the deceit of sin are to be distinguished 172. sinne vnder secrecie 308. is great folly 309 Sinnes multiplyed how they grow into a treasure 337. Sinne for giuen breeds great ioy 414. Sinne euil in the affection but good in the memory 420 Sions beauty and Sinaies terrour how they should moue vs. 408 Soule immortall 132. two-fold life of the soule 133. compared to Abrahams house 107. life of it flowes from Christ his righteousnesse 137. it is Gods Temple how it should be dayly swept and kept cleane 113. it should neuer want morning and euening sacrifices in it 13. the soule is first restored and then the bodie 143. See Temple Sonnes of God are not now reuealed 252. no man should iudge of them by their present estate 253 Sonnes of God how all of them are his heyres 213. and hath his Spirit 187 Sheepe how the godly are compared to sheepe both by God and by wicked men 446. 447. Spirit how hee is said to depart from the godly 109. his two-fold operations 117. his threefold notable operation in the godly 118. how he is Gods seale his witnesse and his earnest 119 Spirit his operations vniuersall 181. speciall of sundry sorts 182. how hee leades his children monendo monendo 182. 183. his threefold operation in the godly 188 Spirit is giuen and receiued by the word 190. how in his first operation hee is a Spirit of bondage to feare 189. wee haue in this life but the first fruits of the Spirit 268. why the Lord giues vs not the principall here 269. what comfort haue we through the earnest of the Spirit 270 Spirit why he appeared in the likenesse of a Doue and similitude of sire 294. how hee â—eares the burthen with vs 298. how hâ—e requests for vs. 301 Sufferings are no testimonies of Gods anger 223. all the godly are subiect to them 222. three things required to make our sufferings sufferings with Christ 224. the three persons of the blessed Trinitie suffer with the godly 224. all the sufferings of Christians are not for Christ 442 the causes of suffering 443. Euery suffering renders not glorie 231. time of our suffering is short 231. a necessarie obseruation in suffering 443. Simpathy in suffering with Christ See afflictions T Temperance 126 Temple of God should be more beautifull within then without 115. See soule Tentations to sinne are of the deceiuer 58. comfort in them 59. a good answere to Sathan in his tentations to sinne thou hast deceiued mee so oft why shall I beleeue thee any more 127. See Sathan Tentations by Sathan vnto sinne should chace vs to grace See Sathan Standing in tentations what comfort it renders 298 Thankefulnesse to God should be declared in a three-fold duety 69. 112. 267 Threatnings vsed by the Lord argues our rebellion 170 Tongue of the wicked is a sire furnace wherein the godly are tryed 416. tongues bended against the godly are accursed 305 W Walking from euill to good is the life of a Christian 44. What neede in this walking weâ— haue of a guide 184. how wee should follow our guide 185. how oâ—r way should be considered 45 Wicked men how they walke in a circular motion 44. How miserable they are 98. their rebellion exempts them not from subiection 97 Wicked men compared to open sepulchers 116. they dye miserably and why 138 139. With what Spirit are they led 186. 187. The wicked are left for tryall of the good 291. A wicked man is at his best when he is first borne 337. all workes for the worst vnto them 341. all creatures shall accuse them 421 Will accepted for a deede 444 Will contrarie to Gods will most miserable 100. all the strife betweene God and man is about this whose will should be done 99 Vbiquitaries improued 424 Vnion of a christian with Christ how strait it is 23. 24. Worldlings wrong estimation of a Christian 446. they loue immortalitie but seeke it the wrong way 142. No worldlings shall continue in the state wherin he stands now 456 Worldlings comfort is seene not so the Christians 285. his fectlesse obiection to the Christian 286. their rebuke 287. they are cursed with the Serpent 321. they speake of Gods word like Birds counter fetting mans voice 321. the paines they take on trifles should shame vs that take no paines vpon better things 340 World consists of two contrarie factions 401 Word should be applyed 103. by the word we receiue the Spirit 190. it is as milk to some as salt to others 170. rebukes thereof how not suffered 171 Workes wrought by God called our workes 177. our workes no supplyments of Christs merits 235. how workes of men regenerate doe not merit 393. workes both of the law morall and ceremoniall excluded from iustification 394 Worshippers of God in whatsoeuer part are all of one communion 438 Wrath to come will eate vp all present pleasure 235 FINIS
resurrection which for the same cause is called by our Sauiour the day of regeneration for then shall hee change our mortall bodies and make them like vnto his owne glorious body thus by his dwelling in vs haue we the reparation both of our soules and bodies The other benefit we enioy by his dwelling in vs is the 2 He prouides all necessaries where hee dwels Iren. cont val lib. 4. cap. 28. benefit of Prouision where he comes to dwell hee is not burdenable after the manner of earthly Kings but his reward is with him for he hath not chosen vs to be his â—aâ—itation for any neede he hath of vs sed vt haberet in quem collocaret â—ua beneficia but that he might haue some on whom to bestow his benefits non indigeâ— nostrâ— ministerio vt domini seruorum sed sequimur ipâ—um vt homines lumen sequuntar nihil ipsi praestantes sed beneficium a lumine accipientes hee hath no need of our seruice as other Lords haue neede of their seruants but we follow him as men follow the light giuing nothing to it but receiuing a benefit from it It falles commonly out that where men of meane estate Not like kings of the earth who oft times are burdenable to them with whom they lodge Aug. de verb. Apost ser 15. receiue to lodge those that are more honourable they disease themselues to ease their guests but if thou receiue this rich spirit of the Lord to lodge non angustabâ—ris sed dilataberis thou shalt not be straited but shalt be enlarged saith Augustine he knew the comfort hee reaped by this presence of GOD and therefore could speake the better thereof vnto others quando hic non eras angustias patiebar nunc implesti cellam meam non me exclusisti sed angustiam meam when thou Lord dwelst not in me much anguish of minde oppressed me now thou hast filled the cellers of my heart thou hast not excluded me but excluded that anguish which troubled me In a word the benefits wee receiue by him doe not onely concerne this life but are stretched out also to eternall life Dauid comprises all in a short summe the Lord is a light and defence hee will giue grace and glory and no good thing shall be withholden from them that Psal 84. 11. loue him The greater benefits we haue by the dwelling of Christ What duties of thankfulnes we owe to our Lord who dwels in vs. in vs the more are we obliged in our dutie to him O how should that house be kept in order wherein the King of glory is resident what daily circumspection ought to be vsed that nothing be done to offend him not without cause are these watch-words giuen vs grieue not the spirit quench Eph. 4. 30. 1. Thes 5. 19. not the spirit There are none in a family but they discerne the voyce of the master thereof and followes it they goe 1 That we discerne the voyce of our Master and obay it Math. 8. 9. out and in at his commandment if he say vnto one Goe he goeth if to another Come he commeth if the Lord be our master let vs heare euery morning his voyce and enquire what his will is we should doe with a promise to resigne the gouernment of our hearts vnto him for it is certaine he will not dwell where he rules not as he will admit no vncleane thing within his holy habitation so will he not dwell with the vncircumcised in heart the Lord will not take a wicked man by the hand nor haue fellowship with the throne of iniquitie If holy men when they see brothels Macar hom 12. abhorre them and goes by them how much more shall we thinke that the most holy Lord will despise and passe by their soules which are polluted rather like to the filthie stewes of Sodome than the holy sanctuary of Sion for the Lord to dwell in And if hereby the weake conscience be cast downe reasoning That euery day we sweepe and water his chamber with the besome teares of repentance Zach. 13. 1. within it selfe alas how can my beloued dwell with me who am so polluted and defiled remember that the more thou art displeased with thy selfe the more thy Lord is pleased with thee for thy daily pollutions hee hath appointed daily washings in that fountaine which he hath opened to the house of Dauid for sin and for vncleannesse Sweepe out thy sinnes euery day by the besome of holy anger and reuenge and water the house of thy heart with the teares of contrition quoniam sine aliquo vulnere esse non possumus medelis Cyprian spiritualibus vulnera nostra curemus seeing wee cannot be without some wounds of Conscience let vs daily goe to the next remedie that with spirituall medicines wee may â—ure them chasting our selues euery morning and examining our selues vpon our bed in the euening And againe seeing we are made the Temples of the That in his Temple there want not morning and euening sacrifice holy Ghost there should be within vs continuall sacrifices offered vnto God of prayer and praising together with a daily slaughter of our beastly affections Among the Israelites Princes were knowne by the multitude of their sacrifices which they offered vnto God but now they who sacrifice most of their vncleane affections are most approued as excellent Israelites of the Lord who can best discerne an Israelite From the time the Lord departed from Ierusalems Temple the daily sacrifice and oblation ceased and where there is not in man neither prayer nor praysing Macar hom 28. of God nor mortification of his beastly lusts but the spirituall Chaldeans hath come in and taken away this daily sacrifice it is an euident argument that the Lord dwelleth not there Last of all let vs marke here that the Apostle sayth Bastard professors lodges this holy spirit in a wrong roome Ephe. 3. 17. this dwelling of the spirit is in vs it is not without vs the kingdome of God is within vs if he dwell he will dwell in our hearts by saith for he himselfe requires the heart As for them who lodge him in their mouths by professing him in their eyes by aduancing them to heauen in their hands by doing some workes of mercy and not in their hearts these are carnall men not spirituall pretend what they will hipocrites who drawes neere the Lord with their lips but their hearts are farre from him accursed deceiuers who hauing a male in their flocke vowes and sacrifices a corrupt thing vnto the Lord which I doe not speake as if I did condemne the outward seruice done in the body to the Lord prouiding it flowe from the heart Ye are bought with a price 1 Cor. 6. 20. therefore glorifie God in your body and in your spirit for they are Gods And this also is to be marked for the amendment of two Humble gestures of the bodie in
silly hope of immortall fame of their affection to their country It was saith Augustine the silly comfort of the Gentiles against the want of buriall Coelo tegitur qui non habet vrnam and as comfortlesse is the comfort of many bastard Christians which stands onely in a fayre Sepulcher prouided before hand for themselues in an honourable buriall commanded expected of them before death and in abundance of worldly things which they leaue to theirs behinde them all which as saith the same Father viuorum sunt solatia non mortuorum are comforts to them that liue behinde but no help to them who are dead I note this that considering the magnanimitie of these Ethnicks in suffering of death notwithstanding the weake and small comforts which they had to sustaine them we may be ashamed of our pusillanimitie who hauing from Christ most excellent comforts against death are afraide at the smallest remembrance thereof An euident argument that albeit Tit. 1. 16. many proâ—â—sse him yet few are pertakers of his power life and grace that many hath him dwelling in their mouths in whose hearts he dwelleth not by his spirit The body is dead Hee sayes not the body is subiect to Our bodies are not onely mortall but deâ—d death but by a more significant manner of speech he saith the body is dead There is a difference betweene a mortall body and a dead body Adams body before the fall was mortall that is subiect to a possibility of dying but now after the fall our bodies are so mortall that they are subiect to a necessity of dying yea if wee will here with the Apostle esteeme of death by the beginning thereof our bodies are dead already The Officers and Sergeants of death which are dolours infirmities and heauie diseases hath câ—ased already The Officers of death hath bound vs already vpon our bodies marked them as lodgings which shortly must be the habitation of death so that there is no man who is not presently dead in some part or other of his body Not onely is the sentence giuen out against vs thou â—rt dust and to dust thou shalt returne but is begun to be Gen. 3. 19. executed our carkasses are bound with cords by the Officers of death and our life is but like that short time which is graunted to a condemned man betweene his doome and his execution all which the Apostle liuely expresses when he sayes the body is dâ—ad 1 Thereâ—ore should we liue in the body vnder feare 1. Pet. 1. 12. Phil. 2. 12. Whereof there arises vnto vs many profitable instructions and first what great neede wee haue as wee are commaunded to passe the time of our dwelling here in feare working out our owne saluation in feare and trembling seeing our sinnes haue cast vs into the hands of the first death shall we not cry without ceasing that we may be deliuered from the power of the second Alas it is pittifull that man should so farre forget himselfe as to reioyce in the time of his miserie to passe ouer the dayes of his mortall life in vanity and wantonnesse considering how the first death is already entred into his carkasse nor foreseeing how hee may be The pittifull securitie of carnall professâ—rs deliuered from the second but liues carelesse like to the Apostates of the old world who in the middest of their sinfull pleasures were sodainly washed away with the waters of the wrath of God and their spirits for disobedience sent vnto the prison where now they are and like those Philistims who banquetting in the platforme of their house of Dagon their God hauing minde of nothing but eating drinking and sporting not knowing that their enemie was within were sodainely ouerthrowne and their banquetting house made their buriall place so shall it be with all the wicked who liuing in a dead body cares for nothing but how to please themselues in their sinne the pillar of their Psal 58. 9. Psal 73. 19. house shall be pulled downe destruction shall come vpon him like a whirlewind and in a moment shall sodaine desolation ouertake them 2 Death entred into the body should represse our naturall pride And let this same meditation represse in vs that poyson of pride the first sinne that euer sprung forth of our nature next to infidelitie and last in rooting out Wilt thou consider O man that thou art but dead and that thy body be it neuer so strong or beautifull is but a lodging of death and what cause shalt thou haue to waxe proud for any thing Bernard that is in the flesh quid tu superbis terra cinis si superbientibus Angelis non pepercit deus quanto minus tibi putredo vermis what hast thou to doe to be proud O dust and ashes if God spared not the Angels when they waxed proud will he spare thee who art but a rotten creature yea Vermis crastino moriturus a worme that must dye to morrow Au. ser 21. If so was done to an Angell saith Bernard what shall become of me ille intumuit in coelo ego in sterquilinio he was pust vp in heauen and therefore was cast downe from the place of his abhomination if I waxe proud lying in a dung-hill shall I not be punished and cast downe into hell So oft therefore as corrupt nature stirreth vp the heart of man to pride because of the flowers of beautie and strength that grow out of it let this humble thee thy flowers O man cannot but wither for the roote from which they spring is dead already And lastly is the body dead then learne temperance and 3 Should learne vs temperance and sobrietie sobrietie what auaileth it to pamper that carkasse of thine with excessiue seeding which is possessed by death already if men tooke the tenth part of that care to present their spirits holy and without blame vnto the Lord which they take to make their bodies fat and beautifull in the eyes of men they might in short time make greater progresse in godlinesse then they haue done but herein is their folly Carnem preciosis rebus impinguant c. they make fat their Bernard flesh with delicate things which within few dayes the worms shall deuoure Animam vero non adornant bonis operibus but beautifies not the Soule with good works which shortly is to be presented vnto God Let vs refraine from the immoderate pampering of this flesh Meates are ordained for the belly and the belly for meates but God will destroy them 1 Cor. 6. 13. both We haue here moreouer discouered vnto vs the shamelesse Sathans shamelesse impudencie discouered impudencie of Sathan who daily tempting man to sin promiseth vnto him some good by committing of it as boldly as if he had neuer falsified his promise before He promised to our Parents in Paradise that if they did eate of the fruit of the forbidden tree they should become like vnto
it craues no more but as for the soule all the delicate and pleasant things of this world cannot satisfie or content it Non esurientes animas sed esuriem ipsam pascunt animarum they Bern. de persecuquutione sustinenda cap. 22. feed not the hungry soule but rather feedes and augments the hunger of the soule And lastly wee see in experience that the soule now when it is within the body hath his owne working and liuely operation euen then when the body is a sleepe and the senses thereof closed vp which also is also confirmed by that conference which Salâ—mon had with the Lord when his body was sleeping beside many other And hereof Tertullian concluded the immortality of the Tertul. de resur carnis Soule â—e in somnium quidem cadit anima cum corpore quomodâ— in veritatem mortis cadâ—t quae nec in imaginem eius ruit The soule doth not fall a sleepe with the body how then shal we thinke that it can verily die it selfe which cannot so much as fall vnder the shadow and similitude of death Thus the Atheist being put bâ— the doubt still remaines A twofold immortall life of the Soule whereof the one is proper to the godly the other pertaines to the wicked Seeing euery mans soule liues an immortall life what comfort is this giuen here to the Christian that though his body be dead his soule is liuing To this I answere there is a two-fold life of the Soule one of nature another of grace by the one it liuâ—s for euer by the other it lâ—ues for euer in happinesse the one is common to all men the other is proper to the children of God an immortall happy life they haue it not of nature but of grace as here the Apostle saith through the righteousnesse of Christ communicated vnto them As for that naturall life of the soule the spirit of God as we said accounts it but a death when they are liuing in the body he saith they are dead â—â— sinne and trespasseâ— and when Ephe. 2. 1. they are gone out of the body though they liue yet he cals their life but an euerlasting death thus are the wicked miserable while they are in the body more miserable when they remoue out of the body therefore Salomon comparing them among themselues accounts them happiest that neuer Eccles 4. 3. haue beene Secondly we see here that man is a creature consisting Man a compound creature of a soule and a body vvhere first it is to be admired how two creatures of such contrary kindes and qualities as is the soule and the body should concurre together to make vp one man and secondly how this fearefull diuorcement is come betweene them once so straitly vnited by God that where the one is partaker of life the other should be possest by death Most meruailous of all the creatures both in regard of his two substances As for the first the Lord hath created man in such sort that he hath made him a compend of all his creatures in respect of his body he hath some affinity with earthly creaturs because hee was made to rule ouer them and in respect of his soule hee is a companion to the Angels for this cause the Naturalists called man a little vvorld and Augustine counted man a greater miracle than any miracle that euer vvas vvrought among men vvhere other creatures vvere made by the simple commandement of God before the creation of man the Lord is said to vse consultation to declare saith Basile that the Lord esteemes more of man than Basil hexam hom 10. of all the rest of his creatures neither is it said that the Lord put his hand to the making of any creature saue onely to the making of man and this also saith Tertullian to declare Tertull. de resur carnis As also of their meruailous coniunction his excellencie Yet is not man so meruailous in regard of his two substances as in regard of their coniunction Among all the workes of God the like of this is not to be found againe a Masse of clay quickned by the spirit of life and these two vnited together to make vp one man Commonly sayth Bernard the honorable agrees not with the ignoble the strong ouergoes the weake the liuing and the dead dwels not together Non Bern. in die natal dom serm 2. This doctrine knowne but not considered sic in opere tuo dâ—mine non sic in commixtione tua it is not so in thy worke O Lord it is not so in thy commixtion This is a doctrine commonly talked of that man consists of a soule and a body but is not so duely considered as it should It is a fearefull punishment which by nature lyes vpon the soule seeing she turned her selfe willingly away from God she is so farre deserted of God that she regards not her selfe though it be a very common prouerbe in the mouthes of men I haue a soule to keepe yet hast thou such a soule as can teach thee to keepe any other thing better than it selfe a fearefull plague that because as I haue said the soule continued not in the loue of God it is now so farre deserted that it regards not the owne selfe This haue I touched onely to waken vs that wee may more deepely consider of that doctrine which men thinke they haue learned and know sufficiently already namely that man is a compound creature consisting of a soule and a body But to returne seeing at the first these two the soule and How that harmony which was betweene the soule and body by creation is now turned into disagreement Foure estates of mans soule body vnited body were conioyned together by the hand of the Creator and agreed together in one happy harmony among themselues whence comes this disagreement that the soule being pertaker of life the body should be possest by death I answere we are to consider these foure estates of mans soule and body vnited The first is their estate by creation wherein both of them concurred in a happy agreement to serue their Maker The second is the estate of Apostasie wherein both of them in one cursed band conioyned fell away from God the faculties of the soule rebelling against God and abusing all the members of the body as weapons of vnrighteousnesse to offend him The third is the estate of grace wherein the soule being reconciled with God by the mediation of Christ and quickned againe by his holy Spirit the body is left for a while vnder the bands of death The fourth is the estate of glory wherein both of them being ioyned together againe shall be restored to a more happy life than that which they enioyed by creation As for the first estate we haue lost it as for the second the reprobate stands in it and therefore miserable is their condition as for the third it is the estate of the Saints of God vpon earth as
them from sinne whereunto hee seeth of their vveaknesse they are ready to fall if they be not preuented and so hee sent an Angell of Sathan to buffet Paul not for any sinne hee had done but for a sinne that he might doe least he should haue beene exalted out of measure And sometime the Lord layeth on affliction neyther to But euery affliction is not laid on the godly for sinne correct sinnes past nor to preuent sinnes to come but that the workes of God may be made manifest vvhich our Sauiour plainely teacheth vs vvhen being demaunded concerning him that vvas more blinde vvhether it vvas for his owne sinnes or the sinnes of the Parents aunswered it was for neither of them but that the workes of God might be made Iohn 9. 3. manifest in him And these vvorkes of God manifested by affliction are of two sorts for not onely his meruailous power and constant truth in preseruing and deliuering his owne Church in all troubles against the power falshood and malice of the world are manifested that all men may see it is not by the arme of man but by the power of God that his Church is continued vpon earth but likewise these manifold graces of God vvrought secretly by his holy Spirit in the hearts of his children are made manifest to the world such as their constant faith their inuincible loue toward God their patience in the hardest sort of crosses And vnto these kindes of afflictions doe wee referre that which here is spoken These afflictions which are for Gods sake require these two things comprised by the Apostle in these words Faith and a good Conscience that is a good Religion and a good 1 Tim. 1. 19. Two things required in those afflictions which are suffered for Gods sake conuersation though thy life be so good that it be vnreproueable in the eyes of man yet if thou be not found in the faith thy suffering is not suffering for Gods cause and albeit the Religion thou professest be good if thy conuersation be euill though thou wouldest giue thy body to be burnt for Religion yet shall not thy suffering be suffering for Christs cause Let none of you suffer as euill doers but if 1 Pet. 4. 15. Cyprian de duplici mart any man suffer as a Christian let him not be ashamed Non supplicium facit martyrem sed causa it is not the crosse makes the Martyr but the cause There hath beene no Heresie so grosse but some men That Gods Martirs may be knowne from Sathans Martyrs haue beene bold to dye for it which is not Christian fortitude but miserable hardnesse of heart As the Lord Iesus hath his Apostles and Martyres so Sathan hath his false Apostles and Martyrs Martires Satanicae virtutis and therefore wee will conclude with Augustine Non est ex passione Aug. l. 1. con Parmen Epi. cap. 8. 9. certa Iustitia it is not suffering that makes sure a cause to be righteous Sed ex Iustitia gloriosa passio but it is righteousnesse which makes suffering glorious For thy sake It is common to all the Godly to suffer with It is common to all Christians to suffer with Christ not so to suffer for him Christ as yee heard before but to suffer for Christ is not a honour communicated to them all the rarer that it is the more heartily should wee welcome it when God sends it The Apostle reioyced in the bonds wherewith hee vvas bound for Christs cause the golden chaines of earthly Ambassadours are nothing so honourable as chaines of yron which are worne for Christs cause The Emperour Constantine honoured all the Fathers of the Counsell of Nice but made most of those vvho had suffered for the cause of Christ as in particular hee kissed the hole of Paphnutius eye which had beene put out in time of trouble for Christs sake yet did hee reuerence it as the most honourable and precious part of his body no face so beautifull as that which is deformed no man so rich as hee who hath sustained spoliation of his goods if it be for Christs sake neyther is any Heb. 10. 34. death so glorious as that which is sustained for his cause Si enim beati qui mâ—riuntur in Domino multo magis qui pro Domino for if they be blessed which dye in the Lord much more blessed are they who dye for the Lord. But now because no Christian is persecuted without some How causes falsly pretended by the wicked takes not from the Christian this comfort that he suffers for Gods sake cause alleadged against him by his persecuters and that also in euery trouble his owne conscience saith that hee hath most iustly deserued it how can he haue this comfort that he suffers for Christs sake The first is easily answered if we put a difference betweene the pretended and the true cause for vvhich the vvicked doe persecute vs. If Haman beare malice to Mordecay for his sake hee will forge a crime against all the people of the Iewes if Amazia can couer his hatred against Amos by pretending that Amos hath conspired against the King If the Princes of Darius enuie Daniels preferment they can delate him as a rebell to the Kings proclamation If Ieremie exhort the Iewes to goe out to the King of Babell hee shall be accused as a confederate with the Chaldeans It is a common stratagem of Sathans to staine the glory of Gods Children in their sufferings with false pretended crimes Vt qui conscientiae suae luce clarescunt falsis rumoribus sordidentur that they who are cleared by the light of their owne conscience may be defiled with false reports Sed bene sibi conscius non debet falsis moueri nec putare plus esse ponderis in alieno conuitio quam in suo testimonio but he who hath a good conscience ought not to be moued with false things nor to think there is more waight in any other mans traducing than is in his owne testimonie Our comfort doth stand sure if we can say with Dauid They Psal 96. 4. Psal 59. 3. In suffering we must distinguish between that which men and that which our own coÌ„science laies to our charge hate me without a cause And againe They are gathered togethered against mee not for mine offence not for my sinne O Lord. As for the other the accusation of our conscience in trouble charging vs with sins which no man can lay to our charge if wee will distinguish betweene the quarrell which conscience hath against vs and that wherewith the wicked doe charge vs it shall be manifest that the cause of our persecution is our disagreement vvith them in an euill course and not any sinne committed by vs against God and so shall our comfort still remaine that wee are sufferers for Christs sake We are killed How farre forth this killing extends our Death cannot hurt the man of God Mat. 10. 28. Aug. de
456. How worthy to be honoured 108 Christian hath accesse to the chamber of the great King when he will 318. none but he knowes the misteries of the Gospel 320. he is sure of victorie 322. what is his best 337. when comes hee to it 338. 339. his vnion with Christ maruellous 24. Christian exempted from the threefold condemnation of the wicked 15. yet condemned by wicked men 9. sinne is in him but hee goes not after it See Sinne. Hee wants neuer enemies but they cannot hurt him 404. he is compared to a rock in the sea 448. hee wants not Canaanites to curse him 290. hee is subiect to perils 437 Christian his ingrafting in Christ see Ingrafting See Vnion Christian freed from wickednes not from weakenesse 296. why weakenes is left in him 299. A soueraigne rule whereby to try him 110. In the Christian are two men 315. God estimates him by the new man 316. the new man liues in the bodie like Lot in Sodome 317 Christian is not a single man standing by himselfe but a man incorporate in Christ 448 Church how deare to God 335 Creature how it waites sighes and groanes 250. threefold vse thereof to man ward 251. how punished for mans sinne 258. subiect to a two-fold vanity 255. three wayes abused 257. wee should blame our selues when wee are crossed by the creature 259. they shall concurre to plague the wicked 257. what creatures shall be restored 261. to what vse shal the creature serue in the last day 262. how will the creature be deliuered seeing the Psalmist sayes they shall perish 263. the creature complaines to God God complaines to the creature vpon man woe to man if hee complaine not on himselfe 264 Crosse how comfortable Worldlings can not know 330. small crosses are of Gods indulgence 430 Crosses which are not Christs are accursed 224 Crosses should not be sought by vs. 436 Courts of iustice holden by God on man are two in the first the sinnes of the elect was condemned in the second the persons of the wicked shall be condemned 72. 73 Couenant of grace the godly had it euen vnder the Law 190 Curse encreases as sin encreases 256. Christ hath a two-fold right to his fathers kingdom 21. 214. this deliuerance pertaines not to all and how miserable they are who are not in him 18. the prayse of our deliuerance belongs to him onely 55. how hee is Gods owne sonne 66. 408. his diuine generation a great mysterie 67. hee came like a sinfull man but not sinfull 68. he did his greatest workes when he was weakest 73. he is a powerfull Sauiour and our comfort therein 74 Christ is the first borne in three respects 376. miserable they who acknowledge not his prerogatiue 377. Christ and his Spirit are not sundred 117. his kingdome encreases by trouble whereby others are weakned 223. how the wicked giue him stil a scepter of reedâ— 353. Christ is the life and the way to the life 371. hee is the chiefe gift of God all other gifts are but pendicles 422. his exaltation 423. his sitting at the right hand of his Father 424. his intercession 425. how hee restores vs to a better estate then we lost in Adam 453. his loue to vs 379. onely Mediatour of intercession 425. his mediation should suffice vs 427. his resurrection most comfortable 422 D Day of death how it should be expected and waited for 274 Day of iudgement should be waited for as the yeare of Iubilie 275 Death first and second 61. Nature of the first death chaunged 62. to the Christian it is neither totall nor perpetuall 121. Second death hath three degrees 61 Death not presently destroyed for foure causes 136. Ethnickes comfort in death not like ours but their courage better 123. We are not only mortall but dead 124. bound already by the officers of death 124. yet haue wee in vs a life which is not subiect to death 138 Death not to be feared 144. It doth but breake the prison and let out the prisoner 138 Dead body of the Christian honoured by God 141. they haue a balme which preserues them to immortalitie 142 Death second why called a wrath to come 147. the place of it vniuersalitie and eternitie of it 175. Death to sinne restores life which death in sinne tooke away 179 Death comes to the wicked as Iehu to Iehoram 274. how it works good to the godly 331. compared to the red sea 332. 333. can not hurt the man of God 444 remembrance of it profitable 452. how in it we are conquerors 448. comfort in death 453 Death in the body should abate pride 125. Necessarie obseruations concerning it 363 Death of the wicked how miserable 138 Debt double lying vpon vs the one wee must pay the other we must seeke forgiuen 163. What helpes wee haue to pay the debt of obedience 164 Deliuerance from sinne begunne shall be perfected 60 Desertions spirituall no comfort in them 209. 210. Distinction of mankinde three fold 19. 20. Diseases and vncouth deaths come by vncouth sinnes 128 Dwelling of Gods Spirit in the christian 106. What it imports 108. how maruellous it is 107. the christian should be honoured for it 108. What benefits wee get by Claists dwelling in vs. 110. 111. 141. how carnall professors lodge him in a wrong place 114. E Election so sure that no creature can disannull it 370 Epistle to the Romanes why first placed 2. Enemies of the godly how they doe them good 332 F Faith and workes not simply opposit but in the act of iustification 339. See iustification Faith and hope compared 279 Faith compared by Christ to the fish 286. the right place of faith hope and loue in the worke of saluation 281. the fortresse of faith 391 Famine one of God his ordinarie plagues 433. miserable caterpillers are they who make gaine of famine 433. of a cursed rodde changed into a blessed crosse 434. how in famine God prouides for his children 434 First fruits of the Spirit tels what the fulnesse will be 397. 320. 270. First borne his priuiledges 376 Feare of fiue sorts 191. from what feares are the godly exempted 192. feare in the godly prepares a way to loue then it ceases but in the wicked it â—oes on to despayre 193. how wee should feare so long as we are in the body 124 Flesh vsed to expresse sinfull corruption for three causes 32. 33. Mâ—â—rable end thereof 46. 100. what it is to be in the flesh 101. falsely expounded by Syricius of the marryed 101 Foode should so be giuen to the body that sinne be not nourished in the body 168 G God how he is the father of mercie 66. not of iudgement 357. God both by word and deed declares that he craues not our death 169. What comfort haue we in that hee is our Father 203 God his goodnesse is extended to all his inheritance reserued onely to his children 212. His workes are not to be iudged by their beginnings but their ends 324.
of dwelling imports a continuance of gods presence with his children presence but also a continuance thereof for hee soiournes not in vs as a stranger that lodges for some dayes or Moneths in a place but hath setled his residence to dwel in vs for euer how euer by temporal desertions he humble vs yet shall he neuer depart from that soule which once hee hath sanctified to be his owne habitation and this comfort Three arguments to proue that the regenerate are sure of perseuerance in Grace is confirmed to vs by most sure arguments The first is taken from the nature of God He is faithfull saith the Apostle by whom we are called to the fellowship of his Sonne Iesus Christ our Lord he will confirme vs to the end that wee may be blamelesse in the day of our Lord Iesus And againe saith 1 From the nature of God who begets vs. he I am perswaded that hee who hath begâ—n this good worke in you will performe it vntill the day of Christ. That word which the Lord spake to Iacob stands sure to all his posteritie I will not forsake thee till I haue performed that which I Phil. 1. 5. 6. promised thee The couenant of God is perfect and euerlasting and therefore with Dauid will wee giue this glory vnto God that he will performe his promise toward vs and bring forward his owne worke in vs to perfection The 2 From the nature of that life communicated to vs. Rom. 6. 9. second argument is taken from the nature of that life which Christ communicateth to his members it is no more subiect vnto death We know that Christ being raised from the dead dyes no more This life I say is communicated to vs for it is not we that liue but Christ that liues in vs. And the 3 From the nature of that seede whereof we are begotten 1. Pet. 1. 23. How the spirit of God is said to depart from Saul third is taken from the nature of that seede whereof we are begotten for as the seede is so is the life that comes by it now the seed saith the Apostle is immortall we are borne of new not of mortall seed but immortall our life therefore is immortall But against this is obiected that the Spirit of the Lord departed from Saul and that which Dauid prayes take not thine holy Spirit from me To this I answere that the spirit is taken sometime for the common and externall gifts of the spirit such as are bestowed as well vpon the wicked as vpon 1. Sam. 16. 14. the godly as the gift of Prophecie gouernement working Psal 51. 11. miracles and such like and these once giuen may be taken againe in this sense it is said that God tooke the spirit that was vpon Moses and gaue it vnto the seauentie Elders and so also it is said that the spirit of God departed from Saul there it is put for the gift of gouernement sometime againe it is taken for the speciall and internall gift of sanctification this spirit once giuen is neuer taken away for this gift and calling of God is without repentance that is they neuer fall vnder reuocation To the second when Dauid saith take not thine holy spirit How Dauid prayeth that God would not take from him his holy Spirit from me and restore mee againe to the ioy of thy saluation this imports not a full departure of Gods spirit from him otherwise he could not haue prayed but that his sinne had diminished the sense and feeling of that operation of the spirit in him which hee was wont to feele before and so is it with others of Gods Children that either the neglect of the spirituall worship or the commission of some new sinnes doth so impaire the sense of mercy in them that to their iudgement the spirit of God hath iustly forsaken them This I confesse is a very heauie estate and more bitter to them that haue felt before the sweetnesse of Gods mercy than death it selfe yet euen in this same estate wherein no comfort is felt let patience sustaine men let them learne to put In spiritual desertions wee must distinguish betweene that which is and which we feele Esa 6. 13. a difference betweene that which they feele and that which is and remember that this is a false conclusion to say the spirit of grace is not in thee because thou canst not feele him for as there is a substance in the Oake or Elme euen when it hath cast the leaues so is there Grace in the heart many times when it doth not appeare and these desertions which endure for a while are but meanes to effectuate a neerer communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he turneth Chri. in Mat. hom 14. away from thee saith Chrysostome for a short while that he may haue thee for euer with himselfe Now it remaines that we consider of those benefits wee What great benefits comes to the soule by the dwelling of Christs spirit in vs. haue by the dwelling of Christs Spirit in vs and of the duties which we owe againe vnto him The benefites are many and great Si enim tanta sit vis animâ— in massa terrae sustinenda mouenda impellenda quanta erit vis Dei in anima quae natura agilis est mouenda for if the soule be of such force to giue life and motion to this body which is but a masse of earth what shall the spirit of God doe vnto our soule which naturally is agill the wonderfull benefits that the body receiues by the dwelling of the soule in it may leade vs some way to consider of those great benefits which are brought vnto the soule by the dwelling of the spirit of GOD in vs. But of many we will shortly touch these two onely the 1 He repaires the whole lodging of soule and body first is that where this holy spirit comes to dwell he repaires the lodging man by nature being like vnto a ruinous pallace is restored by the grace of Christ This reparation of man is sometimes called a new creation sometimes regeneration and it extends both to soule and body as to the soule the Lord strikes vp new lights in the minde restores life to the heart communicates holinesse to the affections so that where before the soule was a habitation for vncleane spirits lying vnder the curse of Babel the â—im and Zijm Isai 13. 21. What vgly guests dwelt in vs before hee came to possesse vs. dwelling in it the Ostriches lodging the Satires dauncing the Dragons crying within her pallaces that is defiled with all sorts of vile and vncleane affections the Lord Iesus hath sanctified it to be a holy habitation vnto himselfe And as to the reparation of our bodies it consists partly in making all the members thereof weapons of righteousnesse in this life and partly in deliuerance of them from mortality and corruptibility which shall be done in the day of