would haue lurked in secret And as the beames in the Sunne are not euill though they descry and lay open things deformed or filthy which the wicked desire and as the knowledge of Physicke is not to be condemned which acquainteth vs with poyson and venemous things that are in themselues dangerous and abused by some to their owne destruction So the law is not euill in it selfe though it be abused as an occasion of euill to corrupt and wicked men Without the law sinne is dead not as though there was no sinne in the world before the publishing of the law for euen the Gentiles themselues which had not the law written shewed the effect of the law in their hearts the conscience also bearing witnesse and their thoughts accusing one another or excusing and therefore being conuinced in their soules of sinne without the Law written are a law vnto themselues and sinning without law shall perish without the law written by the law of nature that was grafted in their hearts This is confirmed by many Morall vertues which they naturally followed and by many vices which they naturally hated This knowledge of the light of Nature though vnperfect yet is sufficient to confound them albeit sinne indeede was then hidden in respect which is the meaning of the Apostle and their best knowledge of the Law ouer-shadowed and well-nigh blotted out that sinne could not appeare in his nature But when the Law was renewed sinne that seemed to be dead reuiued and shewed it selfe All the spots did then appeare which before were darkened by the ignorance of Gods Law which Man gained by his fall The Law then conuinced vs of sinne and reuealed our nakednesse which our figge leaues had hidden it opened the inward man with all his concupiscence it shewed vs our shame and confusion our vglesome shape most monstrous to beholde how wee were transformed from the image of God to the similitude of the Diuell It put vs in remembrance of our diuine nature which we had lost it shewed vs hell and the wrath of God nothing but condemnation appeared by it It let vs vnderstand how farre we were led from God how all things within vs and without vs were corrupted and out of course It painted our God in his nature according to his most pure holinesse and iustice how he requireth all our hearts all our soules all our mindes all our strength that is to say the whole man and euery part of him in his seruice The least sinne could not so shroude it selfe but the law discouer it not condemning onely all our outward acts but giuing sentence against all our wicked thoughts yea all our idle motions without consent And therefore since all flesh created of God is corrupted so that all the imaginations of mans heart are onely euill continually since all men by the law are conuinced of sinne all included vnder sinne and subiect vnto the same guilt of condemnation since by the Law commeth the knowledge of sinne which leaueth euery man without excuse since it was added because of transgression and that our sins might more appeare and abound therefore it is called to the vnregenerate man an importable yoke the occasion of sinne the law of sinne and of wrath the administration of condemnation the oldnesse of the letter which cannot giue life but pronounce all our workes accursed The law is a hammer not only to bruise the conscience but to breake it into powder which if it be not done we shall neuer haue the spirit of adoption to seize vpon vs The law commandeth but giueth no power to obey It is but a dead letter and hath but a dolefull and dreadfull sound vntill the spirit come and arme vs with power to performe what the law requireth And now behold the strength and sting of Death How did Death enter by sinne How did sin appeare and what is the strength of the same euen the law of God which giueth sentence of condemation against all flesh and leaueth not one iustified in Gods sight And yet notwithstanding all this the law of God is holy iust and good opening vnto vs his very will which is goodnesse it selfe setting a blessing before our eyes as well as a curse It was not contrary to our nature before it was corrupted but agreeable to the image of man in which hee was first created it sheweth the very perfect patterne of true obedience what is agreeable to God and his nature how much he hateth sinne and delighteth in goodnesse it offereth both life and death life to the obayers death to the breakers Therefore let vs all glorifie God in this behalfe let euery mans mouth be stopt from accusing God or his law let vs confesse against our selues our manifold sinnes and say vnto him Shame and confusion appertaineth vnto vs Death and condemnation are our due Thy heauy anger wrath and hell be our deserts and thou O blessed God art iust righteous good and gracious in all thy doings for euer Let vs thus I say giue sentence against our selues that God may be iustified and praised euen before the most wickedest men when he is iudged Well then let vs beare in minde that God is not rigorous in punishing sinfull man with euerlasting Death by reason of his innumerable sinnes conuinced by his Law and that Gods infinite iustice thus broken and disobeyed could not otherwise be answered of man but by the infinite sustaining of eternall Death And now I pray you marke the whole power of Sathan and kingdome of the Diuell first hee fighteth and warreth with temptations which are as darts to wound our soules to Death which if we resist not being so tempted but yeeld to sinne then comes the Law against vs with his force and by vertue of the Law Death entreth and triumpheth for the sting of Death is sinne and the strength of sinne is the Law for it sheweth vs hell which is the pallace of Death and leaueth vs in perdition See I say what Prince Death hath and what strong souldiers to keepe his kingdome to wit the Diuell himselfe sinne law wrath of God and all to vphold it Wherefore it is no maruell if the remembrance of Death be bitter vnto many and that they abhorre and hate it I say it is no wonder if all their ioynts doe quake and tremble yea and shake a sunder since the horrour thereof made the sonne of God to pray against it to sweate drops of blood for the agony of it and to cry out to his father as a man forlorne why hast thou forsaken me Neither was this so strange a wonder to see the sonne of God so amased at Death for it set both Diuell law sinne hell graue and wrath of God against him All these were armed to ouerthrow him and any or the least of these without this our Captaine Christ will quite destroy vs. CHAP. IX Of
violence of affliction though it soundly beat vs can separate vs from the loue of God nor the league with his creatures Into what fond vanities are we fallen if we would still be hedged in and enthralled in this vale of teares and not desire to ascend on that ladder which Iacob knew to be the gate of heauen the skirts whereof but seene and felt of the Apostles did so rauish all their sences with delight as that they onely vaunted in the crosses of Christ which was also their preseruatiue against the feare of death and their spurre and preparatiue to set the houses of their hearts in order before they descended to the graue We may learne by the very foode that nourisheth vs section 10 euen our meates and drinks to what loathsomnesse they come before they worke their perfection in vs. From life they are brought to death being dead to the fire so clean altered from that they were aliue from the fire they come to the trenchers and knife all to hackt and cut and from the trencher to the mouth and there be ground as small as the teeth can make them and so from the mouth to the stomacke there to be boyled and dressed before they be fit for our nourishment Is it then any maruell if Christians who are to be as Gods delicates and dainties in the life to come be now so defaced and deformed in this world as in a Kitchin and Mill to boyle and grinde them should by death and the graue be quite altered and changed for a time till they atchiue their happie perfection in the world to come And as we looke for no nutriment of our meate before it be digested So must we not expect for our happy state of heauenly blisse before the corruption of the world and flesh be first swallowed vp of immortalitie Raw flesh is not fit meate for the stomack nor vnmortified men meete for God and heauen till by death and graue they be altered and by Gods spirit renewed as fit Citizens for his kingdom Let vs therefore waite for sicknesse as the fore-runner of sleepe and welcome death as the sickle of the Lords haruest beholding our graue as the faithfull treasurie of our bodies and look vp to heauen as the vndoubted Paradise of our soules CHAP. VIII In what things our Christian preparation to Death doth chiefely consist section 1 HAuing indeauoured to remoue such impediments as hinder preparation and warned Gods children to auoide some dangerous rocks in this their narrow nauigation towards the hauen of death it seemeth now as necessarie for their better encouragement to set downe some safe directions to guide them in this perillous way that chearefully they may passe on without any stay till they ioyfully arriue at the land of heauenly rest Great prouision I confesse would be made for this long and waightie voyage but so many things being obserued by others I will briefely passe by them and come to the principall prouision it selfe And as for the disposing and well ordering of our goods section 2 and worldly state it is best to dispatch this businesse in the time of our strength and health before we be bound to our beds and haue to deale with sicknesse which troubleth all our senses with Physition with Death and Sathan himselfe which then will be most busie to molest vs neither will this so short a time suffice for so many waightie imployments Remember thy Creatour in the daies of thy youth saith the wise man Much more then ought we wholy to thinke on him in the time of sicknes when euery day is suspected to be the last day we haue to liue Many are affraide to make their Testaments betime as things infortunate and presaging euill but this is their ignorance and infidelitie For the disposing of our worldly goods and exempting our selues from earthly cares maketh none die more quickly but more quietly So had Ezechiah counsel from God to put his house in order Abraham deuided his goods to Isaac the rest of his Sons So Isaac dim sighted yet in good and perfect health tooke order for his children before his death So did Iacob for his Sonnes after his Fathers example Which duetie is very fit to be seasonably performed of euery Christian of any state or wealth for the cutting off of contention betweene brethren and kinsfolkes Besides that many diseases are so sharpe and sodaine they giue men small leasure to dispose of themselues much lesse so large a time as to order their goods and familie As he that dreamed of long life had suddenly his answere thou foole this night shall they take away thy soule Sodainely came the flood vpon the wicked world being eating and drinking and sodainely was Sodome consumed with fire amidst their fleshly pleasures Sodainly fell the Tower vpon the eighteene men in Syloah not expected and sodainely will Christ come in the cloudes as a theefe in the night But because all men for the most part are prouident inough for these worldly matters and meanes of state family friends Physicke c. I come to more necessarie matters concerning the soule against the time of neede section 3 The chiefest furniture and best prouision therefore for a Christian man against his death and departure out of life are faith hope and a conscience vndefiled Faith in Christ is as Noahs Arke to saue vs from drowning in the flood of our sinnes and from the deuouring of the dangerous gulfe of death amidst the proud waues and bottomelesse sea of our innumerable transgressions able to sinke and swallow vs vp with the wicked world And hope in God is as the vnmoueable anchor fastned to the almighty power of God as to the most strong and vntwineable cable ready prepared to keepe vs from Shipwrack of our soules in all the raging stormes fearefull tempest and rough passages of Death and Hell For albeit Death be a fray-bug to all faint-harted Souldiers and faithlesse men not built vpon Christ the corner stone by a liuely faith and vndoubted hope threatning and fearing them with the losse of life worldly wealth and all things else Yet the flocke of Christ doe scorne and despise her who account all the world with his wealth and pleasures but dung and drosse yea all things losse to win the loue of Christ Their riches and treasures are placed on high whither their affections and delights were sent before not basely groueling and crawling vpon this filthy earth below but aspyring and climing to the heauen of heauens whither long before they were ascended and setled All earthly things to them are but as toyes and trifles their inheritance is in heauen there is the true portion of their cuppe there be the Iemmes and Iewels that they affect euen such as are safe from rust and free from corruption And thither they are assured by death to be speedily conuayed section 4 He that hath not
in the condemnation of the reprobate and an entrance for his mercy in the saluation of his elect for if there had beene no fall of man God should haue manifested himselfe neither iust in condemning some nor mercifull in sauing others which very much would haue obscured his glory and altogether depriued him of his praises amongst the sonnes of men c. Man was subiect to death by nature yet not of necessitie as though he saw no way to shunne it and now I goe no further then mans knowledge reuealed in the word setting Gods decree and secret counsell aside for he had sufficient power giuen him of God in his creation to auoide it Gods law was written in his heart agreeable to his nature he thought it no yoake or burthen to obserue it his shoulders or backe being bigge enough to sustaine it Sinne therefore wee may see hath diminished our strength and altered our nature that now we are forced to be slaues to those who before were our subiects Gods law now written is the same which before was engrauen in our nature yet now it is such a huge weight and heauie yoake which neither we nor our fathers were euer able to beare CHAP. III. Of the greatnesse of Adams sinne and his grieuous fall with the fearefull effects and fruites thereof MAn being thus created in so glorious an estate raigning and ruling not onely as a Prince but as it were a petty God vpon the earth all things being put in subiection vnder his feete Sathan that olde serpent and enuious aduersary of mankinde hauing fallen himselfe and his associates by his and their owne transgression into a most cursed and wretched estate enuying at the blessednesse of our first parents so happily planted vpon the earth and placed in Paradise possessing the body of the Serpent and abusing his forme drew Enah by his wiles to heare her God accused of vnkindnesse and from hearing to suspition and from suspition to plaine rebellion against his law and so Sathan not contented she was made his snare to catch her husband also But marke I pray you this diuels proceeding and see what hookes this Fisher hid vnder his fine and pleasant baites First he bewitcheth her sences with a faire sight and pleasant shew of the forbidden fruit then he assaileth her with infidelity and doubtfulnesse of Gods word namely that they should die the death thirdly he opposeth himselfe against the vndoubted truth of Gods word setting downe the contrary Ye shall not die lastly he pricketh them forward to pride and selfe-loue Ye shall be as Gods euen as cunning as the highest in good and euill So they poore creatures not resting vpon God nor asking counsell at his word but trusting to themselues deceiued by his strange delusions yeelded and in yeelding were seduced and so shackled with the wards of their owne sinne and fetters of their owne finding out and as he solde himselfe to sinne and Sathan by this his fall so iustly did God ordaine the meanes to hamper him to wit Death and Destruction Neither was this action contrary to his iustice except he should haue denied himselfe nor yet repugnant to his vnchangeable word pronounced for in the beginning as we haue heard God created man holy and righteous euen like to himselfe and so long as he kept this forme he enioyed Gods presence his protection and prouidence ruled ouer him he wanted nothing that was needefull for him all the creatures were his seruants they came at his call and bowed at his becke he wanted nothing that heart could wish he was placed in Paradise amidst all passing pleasures the ground of it selfe yeelded forth her encrease without toyle or trauell he was made subiect to no creature but was Lord ouer all him onely excepted that had thus preferred him Now this his gracious God and bountifull Lord for all these his graces and blessings vnspeakeable required no great seruice or homage at his hands he exacted no great rent he did not ouercharge him but onely this to shew his soueraigne power he gaue him a Commandement no weighty thing to be obserued but a small matter and easie to be performed to wit that he hauing such choise and aboundance of all things besides should abstaine for his pleasure from tasting of the tree of the knowledge of good and euill and all this he did to try his obedience And now behold this vnkinde creature this vngratefull wretch and wicked man forgetting God and his duetie casting aside his blessings and graces wherewith he abounded most traiterously villainously and shamefully rebelling against his Lord contemneth his Creatour and setteth his God at naught he listneth to the Diuell and beleeueth his lies and followeth like a beast his sensuall appetite and euen in that one thing forbidden spiteth his God regardeth not his word feareth not death that was threatned but eateth of the forbidden tree maugre the beard of God and his iudgements And here let vs throughly consider not so much the matter and meanes which was but the eating of an Apple as the manner and measure of this rebellion and sinne which manifested it selfe by these degrees first a doubtfulnesse of Gods word which made him to stagger secondly a losse of faith not beleeuing Gods threatning thirdly a nise curiositie in departing from Gods word and seeking other wisedome fourthly a pride in desiring to be greater then God had made him fiftly a contempt of God breaking his law against his conscience sixtly an apostasie in falling from the counsell of God to beleeue the Diuell seuenthly an ingratitude and hellish vnkindenesse in driuing away and expelling Gods holy spirit dwelling in them eightly a murthering of himselfe and his whole posteritie for this fall of his was the first opening of the gate to all sinne and misery to all mankinde This sinne therefore can no way be lessened consisting of so many most monstrous and horrible impieties Could any punishment possible be sharpe enough for such a monstrous fact that whereas God had giuen them such liberty and freedome of all things yet would not so much as obey him in this one Againe God did not onely binde him to obedience but threatned his rebellion if thou eate thereof thou shalt die the death Notwithstanding Gods commanding and his threatning he is most carelesse and swiftly runnes headlong to sinne and wickednesse and so entred into such a maze of miseries from whence neither himselfe nor his posteritie were euer able to vnwinde themselues for so abusing his owne free will he lost it and was made a slaue to Sathan and himselfe Gods image being by his fall defaced he became like the diuell and contemning life he found out death euen death eternall This was the wages of his sinne this was the hire of his labour this profit reaped he for his paines God thrust him out of Paradise and being expelled he was kept out by the Cherubins so
be made righteous through him wayting for eternall life He hath opened the eyes of the blinde and brought the prisoners from the dungeon and him that sate in darknesse hath hee placed in light To conclude by his triumph on the Crosse hee destroyed section 12 Sinne and so was Death in the same victory maimed For Sinne as was said is the sting of Death and when Death had lost his sting and was conquered in Christs resurrection from death Sathan also lost his strength and power which rested vpon them which through sinne were in danger of death Finally because Hell onely deuoureth them which through Sinne and Death are slaues to Sathan it followeth that the other three by Christ being so mightily vanquished that hell also with all the torments thereof were vtterly subdued and the faithfull deliuered And so according to the saying of Zachary God hath performed the Oath which hee sware to deliuer vs from our enemies that wee might serue him without feare in holinesse and righteousnesse all the dayes of our life Now then all wee which beleeue are freed from the slauery of Sinne kingdome of the Diuell gulfe of Hell and chaines of Death so that henceforth Death is no death to Gods Children through Christ but great aduantage and appoynted for a passage to a better life And therefore though cursed reprobates may tremble at the name of Death and Diuell to whom they are in thraldome yet Gods Children being conquerours through Christ may well triumph for now through him wee haue an entrance made to heauen and Death is the very doore of life a passage out of this world to the Father a freedome from the prison of this body to goe to Christ It is a returning to our heauenly Countrey from which wee were exiled This is the cause why the godly sigh and sorrow to be loosed and to be with Christ section 13 If Sathan therefore charge vs as surely hee will with the greatnesse of our crimes then turning to God let vs pray that hee will turne away his face from our sinnes and not looke vpon vs as wee are in our selues but in the face of Iesus Christ that redeemed vs from our sinnes If hee say that our sinnes are more then the sands of the sea let vs consider that his mercies are more and most infinite and looke what sinne can doe against Christ so much can it doe against me which beleeue in Christ for I am in him and hee in mee and therefore am righteous through Christ who is a condemning sinne to condemne thee O Sathan which art a condemned sinner If hee say it is absurd for an vniust and wicked man to expect the reward of righteousnesse let vs answere that Christ is our righteousnesse and redemption and that we shall neuer be without merits so long as Christ is not without mercies But from whence hast thou this hope Because I haue a good Lord an exorable Iudge and a gracious Aduocate But thou shalt be swallowed vp of death No my Redeemer liueth and my head is in heauen who I am sure will draw mee to him Christ hath ouercome Death and opened to mee the gate of Life O Death thou wouldest haue killed him with the sting of sinne but being of no force thy strength hath failed and hee being my life is become thy death And though Death like a proud Goliah dareth the whole world to match him with an equall Champion and whilest the whole hoast of worldlings shew him their backes for feare yet the true and humble Christian with Faith and resolution in Christ dare shew his face and stand to the fight till hee haue foyled him and wounded him in the fore-head as Dauid the great Gyant euen the wonted seate of terrour and feare and trampling him vnder foot can cut off his head with his owne sword victoriously triumphing ouer him A most admirable victory we dye and are not foyled yea we are conquerours in dying for we could not ouercome Death if we dyed not But thou shalt be damned saith the Diuell Sathan section 14 thou art a false accuser and no vpright Iudge one that art damned thy selfe and not a condemner of others But the Law of thy God accuseth and condemneth thee Sathan Christ hath fulfilled it and giuen his satisfaction vnto mee to him I onely cleaue who hath fulfilled it so that I my selfe haue nothing to doe with it I haue another Law which striketh it downe euen the Law of libertie which through Christ maketh mee free For my Conscience which henceforth serueth the Law of Grace is as a glorious Prince to triumph ouer the Law of Wrath. But see how many Legions of Diuels looke for thy soule as Death for thy body I denye it not and should therefore despayre but that I haue a strong protector who hath vanquished their tyrannie and hellish hatred against mee Yea but God is vniust if hee bestow eternall life vpon malefactors Nay hee is rather iust in keeping his promise and I haue long agoe appealed from his Iustice to his Mercy But thou flatterest thy selfe with vaine hope No the Truth cannot lye to mee Sathan and it is thy propertie to deceiue Oh but thou seest what thou leauest in the world but what after this life thou shalt inioy thou knowest not I tell thee Sathan these things that are seene are temporall and momentany but the things which as yet I see not yet hope assuredly to inioy are eternall and pearlesse Againe hee doth more then see which firmely beleeueth But alas thou goest hence laden with euill deedes and destitute of good Yet will I intreat my Christ to vnburden mee of the euill and to cloath mee with his good But God heareth not sinners I know hee heareth penitent sinners and for such hee dyed But thy repentance is too late No it is neuer too late in this life to turne to God as we truely learne by the theefe vpon the Crosse But thy Faith is weake and ready to fayle thee Yet I will pray to God for the increase and strengthening of it and then it shall neuer fayle mee section 15 But how canst thou be perswaded of Gods fauour who doth thus torment thee with sicknesse God doth it in fauour and loue Sathan as the good Physitian giueth the bitter Potion to cure his Patient and wee see that for the obtayning of bodily health we are content not onely to admit any loathsome Pils and vnsauory Receipts but also if neede require to spill and spare some part of our bloud how much more should wee hazard for the recouery of the eternall health and saluation of our soules But this cup of teares tribulations shall be so tempered in measure by our heauenly Physitian as that no man shall taste thereof aboue his strength This dose of Aloes and other bitter ingrediences I meane the very cup of death itselfe shall be qualified with heauenly Manna and sufficient sweetnesse of ioy and
consolation And seeing that God my louing Father tempered this Potion for mee and Iesus Christ his Sonne hath begunne vnto mee shall I not drinke it with thankfulnesse and comfort But why will hee haue thy death so bitter and sharpe It is my Lord who can and will wish me nothing but good and why should I his poore and vnprofitable seruant refuse to suffer that which the Lord of glory and my blessed Sauiour sustained himselfe But it is a miserable thing to die No the death of Gods Saints is precious in the sight of of God and the ready way to eternall life Blessed are the dead which dye in the Lord for so saith the Spirit they shall rest from their labours But the death of sinners is damnable Yea but he is no more a sinner that truely repenteth and is pardoned Let not Sathan tell Gods children what they haue beene but what they would be for such we are by imputation section 16 as we are in affection and he is now no sinner which for the loue he beareth to righteousnesse would be no sinner Such as we be in desire and purpose such wee be in reckoning and accompt with God who giueth that true desire and holy purpose to none but to his children whom he iustifieth Neither vndoubtedly can the guiltinesse of sinne breake the true peace of conscience seeing it is the worke of another who hath commended vs as righteous before God and saued vs. It must needes be graunted that in our selues we are weaker then that we can resist the least sinne so farre off is it that we can encounter with the Law Sinne Death Hell and Diuell and yet in Iesus Christ we are more then conquerours ouer them all If Sathan summon thee therefore to answere for thy section 17 debt send him straight to Christ thy pledge and say that the wife is not sueable but the husband therefore enter thy action Sathan against Christ my husband and he will answere thee Who then shall condemne vs or what Iudge shall daunt vs sith God hath acquitted vs and Christ that was condemned hath iustified vs He is our Iudge that willeth not the death of a sinner hee is our man of law that to excuse vs suffered himselfe to be accused for vs. O gluttenous hell where is thy defence O cruell sinne where is thy tyrannous power O rauening death where is thy bloody sting O roaring Lyon why doest thou fret and fume Christ my law fighteth against thee O law and is my libertie Christ my sinne against thee O sinne and is my righteousnesse Christ warreth against thee O Diuell and is my Sauiour Christs Death is against thee O Death and is my life Thou diddest desire to paue my way to the burning lake of damned soules but contrary to thy will thou art constrained to lift vp the Ladder whereby I must ascend to euerlasting happinesse and ioy In our tryals and temptations we must first search out section 18 the cause and ascend to God pleading guilty and crauing mercy at his hand and not so much stand quarrelling with the corruption of our nature and Sathans malice against vs. For as it were no good wisedome for a man condemned to die to make any long suite to the Iaylour or hangman for they be but vnder-officers and can doe nothing of themselues but must rather labour to the Iudge himselfe who can either repriue or release him so it is no good pollicie to stand reasoning so long with Sathan in our temptations who doth all by constraint and restraint vnder God our Lord in whose onely hands are both the entrance and issues of all afflictions and Death it selfe section 19 Whatsoeuer scruple therefore ariseth from our selues or is inferred of Sathan from any imperfection that is in vs it neede not at all dismay vs because wee saue not our selues but are saued by him who is made vnto vs from God wisedome righteousnes Sanctification and redemption that who so glorieth should glorie in him Thus we must send Sathan to Christ who is our aduocate to pleade and defend our cause which yet is not so much ours as his owne because the question is not of our merits or satisfactions which we freely renounce but of the merits of his obedience and of the value of his Death vnto the saluation of the soules of all the faithfull Thus shall we at once for euer stop the mouth of this our cruell enemie when refusing to pleade our owne cause we referre our selues vnto Christ whom we know to be the wisedome of God and sufficient to answere what possibly can or shall be obiected against vs. When Dauid comes to fight with Goliah he casteth away Sauls armour all confidence in the world or man is laid aside and he onely trusteth in God section 20 Doth the Law indite vs of transgression we must make our appeale to the court of Conscience in heauen and there get a Supersede as to stay the course of Law and so appeale to the throne of grace from the Law of feare to the Law of loue as Augustine speaketh Doth the aduersarie vrge our debt our answer is the obligation is cancelled and the booke is crossed and the whole sum discharged Christ hath passed his word nay he hath paid all that is due for vs to the vtmost farthing Let vs shew him our generall acquittance vnder hand and seale giuen vs by God himselfe with whom it is as proper to shew pittie as mercie to helpe misery This is my wel beloued Son in whom I am wel pleased Here is the creditours owne word his owne handwriting vnder seale this is a very good quietus est in Law it is proclaimed from heauen and therefore sufficient to comfort poore distressed sinners vpon earth The house built vpon a rocke was not moued when the stormes beate and the windes blew Christ is our sure rocke let vs builde our faith vpon him and we shall be safe Men cannot be more sinfull then God is mercifull if section 21 with penitent hearts they faithfully call vpon him If wee come to Christ the fountaine of all mercies there shall we finde God in his mediation great without quantitie and good without quality as an auncient speaketh When the wandring Sonne had consumed his fathers substance yet returning sorrowfull his father receiued him and though we sometime loose the nature of children yet God doth neuer loose the name and nature of a father To conclude the Diuell once ouercome giues a fresh assault againe he will neuer giue vs ouer till death end the battell and then he shall be foyled As it comes to passe amongst warriours if the one die in the field and fight the other getteth the vpper hand Here is the difference the faithfull at the last euer get a finall conquest then ascend to heauen as triumphers there the Diuell can assaile them no further he may compasse the earth but he cannot enter
are but dead and damned vse 2 This word considered in the properties power and wonderfull effects thereof sheweth vs also the difference betweene it and the lawes of mortall men their doctrines and traditions their commandements and inuentions This word alone is the rule of faith and the resoluer of the conscience All other humane deuises are but as straw and slubble yea drosse it selfe to the purest gold This hath beene tryed to the vtmost in the furnace and is still more glorious The turning of mens deuises are but as clay Should not a people enquire at their God To the law and the testimony for shame if they speake not according to his word it is because there is no light in them And Ieremie reproacheth those that say they are wise Ye haue cast away the word of the Lord and what wisedome is in you Therefore the Prophet that hath a dreame let him tell a dreame and he that hath my word let him speake my word faithfully What is the chaffe to the Wheate Is not my word euen like a fire saith the Lord and like a hammer that breaketh stones c. See more in the vses of the first doctrine The end of the first Sermon The second SERMON LAMENT 3.55.56.57 I called vpon thy name O Lord out of the low dungeon thou hast heard my voyce stop not thy eare from my sight and from my crie Thou drewest neare in the day that I called vpon thee Thou saidst feare not O Lord thou hast maintained the cause of my soule and hast redeemed my life THe Prophets meaning is that hee prayed heartily to God the ruler of the whole world from the place condition of greatest extremity when no meanes of deliuerance appeared resting still in the experience of Gods loue who heretofore had heard his petitions and now hopeth will not refuse them being earnest and hearty And though he seeme to be farre off will yet take notice of them in the manifestation of his loue in the meanes according to his gracious promise still encouraging his seruants in their greatest dangers Neither doubteth hee but God will defend both his life and good cause that procured the danger and will send deliuerance from the lands of all those that would destroy him and his Church The words containe first a description of the Prophets misery in times past Secondly the meanes hee vsed for his deliuerance Thirdly the fruits and effects thereof His misery is enlarged 1. In regard of the place being a low dungeon 2. In regard of his condition hee sighed and sorrowed he was full of feare and in danger of his life The meanes which he vsed was Prayer which is commended 1. For the faithfulnes 2. For the feruency thereof For the faithfulnes he called vpon God alone and grounded his prayer onely vpon his name and power For the feruency of his prayer he saith hee called cryed sighed and sorrowed 3. The fruits and effects of his prayer are noted by these circumstances 1. God heard him 2. Hee drew neare manifesting his care and prouidence towards him in the meanes 3. He freed him from feare maintained his cause and redeemed his life from the danger of death The summe is that as God heretofore had heard and deliuered him in and from such great dangers and distresse so he would still heare helpe and deliuer him and his afflicted Church in sauing him and redeeming him and it from their so great present dangers and afflictions Being in the low dungeon destitute of all worldly helpe hee called vpon the name of the Lord Teaching vs. That true faithfull prayer and inuocation of Gods name doctrine 1 is a most soueraigne means remedy for comfort and deliuerance in and from our greatest distresses when all other helpes doe faile vs this will serue our turne and is the onely refuge of all Gods children I looked vpon my right hand but there was none that would know me all refuge failed wee then cryed I to the Lord and sayd thou art my hope When the snares of death compassed me and the griefes of the graue caught me when I found trouble and sorrow then I called vpon the name of the Lord saying I beseech thee O Lord deliuer my soule reason 1 The reason hereof is that God hath commanded and ordained it so to be Call vpon me in the time of thy trouble so will I deliuer thee and thou shalt glorifie me Come to me saith Christ all that trauaile and are laden and I will ease you Hee shall call vpon mee and I will heare him I will be with him in trouble I will deliuer him and glorifie him reason 2 Secondly God is the iudge reuenger and defender of all his that suffer wrong he heareth all causes and controuersies defendeth the cause of the widdow and fatherles he sitteth in the throne and iudgeth right O Lord God the auenger exalt thy selfe clerely exalt thy selfe thou iudge of the world How long shall the wicked triumph and so he concludeth that God is his refuge and rocke of his hope The vse hereof is to make vs feruent and forward in prayer Is any man afflicted let him pray for the prayer of a vse 1 righteous man preuaileth much if it be feruent heauen and the eare of God is open to him When Moses held vp his hand Israell preuailed That the Israelites might see that his hand had a greater stroake in the fight then all theirs the successe must rise and fall with it Therefore we must wrestle with Iacob who by his strength had power with God and striue with Paul and stand in the gap with Moses Secondly it condemneth all such as contemne this ordinance vse 2 and doe not preferre this meanes before all other without which indeed all other actions and instruments are vnholy and vnprofitable as Chariots Horsemen Money Bread Physicke which most excellent ordinance of God is yet least and last thought vpon by many For if men or diuells can sted them they will not be beholden vnto God when it is too late then will they send for the Priest as their Prouerbe is yet so will infidells doe Yea Pharoh himselfe with Ahab and the greatest Athiests vse 3 Thirdly it maketh for the consolation of Gods children that their case cannot be desperate or themselues destitute of helpe If they can but call and cry vnto God if they can but sigh and groane though they can but chatter like a Swallow with Ezekiah make a noyse in their prayers with Dauid and but euen mooue their lips with Hannah it is sufficient if thy soule bee powred out with hers for God knoweth the meaning of the spirit which likewise helpeth our infirmities So that when Gods children are in any danger faith doth accompany them and mooueth them to prayer and in praying they are still more feruent they can neuer be