it in the graue longest from rottennesse and corruption and how when themselues are gone to preserue their names in immortall remembrance with the posteritie thus by the very instinct of nature are men carried away with a desire of eternitie but herein are they foolish that they seek it the wrong way they lay out their siluer but not for bread they spend their labour and are not satisfied immortalitie and life is to bee sought there where the word of the Lord directs vs let the Spirit of Christ dwell in thee and thou shalt liue otherwise though thou wert the greatest Monarch in the world though all thy meate were soueraigne medicines though thy body were laid in graue with as great externall pompe as worldly glory can afford to any creature and thy flesh were embalmed with the costliest oyntments these are but miserable comforts perishing preseruatiues thou shalt lye downe in dishonour and shalt be raised in greater dishonor to euerlasting shame and endlesse confusion Now as wee haue these three degrees of eternall life by the Spirit dwelling in vs so are wee to marke the order by vvhich hee proceedes in communicating them vnto vs first hee restores life to the soule and secondly he shall restore life vnto the body saith the Apostle where the one is done bee assured the other shall bee done the one is the proper end of his first comming therefore his Heraulds cryed before him Behold the Lambe of God who taketh away the sins of the world In his second comming shall bee the redemption of our bodyes when hee shall appeare hee shall change our vile bodies and make them like to his owne glorious bodie Let this reforme the preposterous care of men art thou desirous that thy body should liue be first carefull that life be communicated to the soule for surely the redemption of thy body shall not follow vnlesse the restitution of thy soule goe before Oportet cor nostrum conformari humilitati cordis Christi priusquam corpus conformetur glorioso corpori eius our heart must first bee conformed to the humilitie of Christs heart before that our body be configurated to his glorious body this is the first resurrection blessed are they that are pertakers of it for vpon such the second death shall haue no power But it is out of doubt qui non resurgit in anima resurget in corpore ad poenam hee that riseth not now in his soule from his sinnes shall rise hereafter in his body to iudgement But now leauing the condition to come to the comfort he that raysed vp Christ from the dead saith the Apostle shall also quicken your mortall bodies What necessitie is there here that he who raysed Christ shall raise vs yes indeed the necessitie is great the head and the members of the misticall body cannot be sundred seeing the head is raysed from the dead no member can be left vnder death the Lord workes in euery member according to that same mightie power by which hee wrought in the head his resurrection necessarily imports ours seeing hee arose not as a priuate man but as the head of all his members full of power to draw the body after him and to communicate that same life to euery member which he hath declared in himselfe Christ in risen from the dead and is made the first fruits of them that sleepe the first fruit is â—isen the after fruit shall in like manner follow Vexit in coelum carnem nostram tanquam arhabonem pignus totius summae illuc quandoque redigendae the Lord Iesus hath carryed our flesh into heauen as an earnest and pledge of the whole summe which afterward is to be brought thether hee hath not thought it inough to giue his spirit vnto vs here on earth as the earnest of our inheritance but to put vs out of all doubt hee hath carryed vp our flesh into heauen and possest it in the kingdome in the name of all his members Who raysed vp Iesus from the dead Then we see that our Lord was once among the dead but now is risen from them let vs not then be afraid when God shall call vs to lye down among the dead also shal the seruant be ashamed of his Masters condition or will the patient refuse to drink that potion which the phisition hath tasted before him No we must follow our Lord through the miseries of this life through the dolours of death through the horrours of the graue if wee looke to follow him in his resurrection in his ascension to be amongst those hundred fortie and foure thousand in mount Sion who hauing his fathers name written in their foreheads follow the Lambe wheresoeuer hee goeth singing that new song which none can sing but they whom hee hath bought from the earth When those women came to seeke the Lord Iesus in the Sepulchre all the feare they had conceiued concerning Christs death the Angels remoues it by sending them to meditate on the resurrection Why seeke yee him that liueth among the dead hee is not here but hee is risen Wee are not yet laid downe among the dead but or euer we goe to the graue we haue this comfort that the Lord by his power shall raise vs out of it where the head growes through the members will follow Per angustum passionis foramen transiuit Christus vt latum praeberet ingressum sequentibus membris Our Lord is gone through the narrow passage of death that he might make it the wider and easier to all his members who are to follow him We see by experience the body of a man drownes not though it be vnder the water as long as the head is borne aboue many of the members of Christ are here in this valley of death tost too and fro in this sea of tribulation with continuall tentations yet our comfort is we cannot perish for our head is aboue and a great part of the body liuing and raigning with him in glory there is life in him to draw forth out of these miseries all his members and hee shall doe it by that same power by which he raised himselfe from the dead For we are taught here that our resurrection is a worke not to be done by man nor the power of nature but by the power of God we are not therefore to hearken to the deceitfull motions of our infidelitie which calles in doubt this article of our Faith wee must not consider the imbecillitie and weaknesse of nature neither measure heauenly and supernaturall things with the narrow span of naturall reason but as it is Abrahams praise the father of the faithfull that when God promised him a sonne in his old age he was not weake in the faith hee considered not his owne body which was dead neither the deadnesse of Sarahs wombe but was strengthned in the faith and gaue glory to God being fully assured that he who
shall perish but hee doth remaine they shall waxe old as doth a garment but hee is the same and his yeeres shall not faile Hee is the father of eternitie in whom there cannot fall so much as a shadow of change farre lesse is hee subiect to death but as for vs by suffering death we must enter into our kingdome wee cannot see him so long as wee liue nor be satisfied with his image till wee awake therefore should the day of death be a ioyfull day vnto vs because it is the day of our entrance to our inheritance Vnnaturall worldlings reioyce at the death of their Parents because by it they come to the heritage they carry merriest harts within them when they put on their blackest garments but as for vs wee should reioyce at the day of our owne death it is not the day of our sorrow as naturall men accounts it but the day of our delight in the which we enter into the fruition of our heauenly inheritance Hee cals vs not onely the Heyres of God but annexed Heyres with Iesus Christ that so he may shew Nos grandes futuros haeredes that wee are to be great heyres The Lord Iesus hath a twofold right to his fathers inheritance one by his eternall generation and so hee is the heyre of God in a manner proper and peculiar to himselfe onely the other hee hath by conquest for by the merit of his death he hath conquered eternall life for all his brethren and this right he communicates vnto vs whereby we also become heyres annexed with him in the first hee admits no companion in the second hee cals vs to be pertakers with him And this serues vnto vs not onely for a speciall comfort in the houre of tentation and day of death as wee marked before but should also prouoke vs to answere the heauenly vocation by a holy disposition seeing wee are the sonnes of God shall wee not resemble his image seeing wee are called to be heyres of an heauenly inheritance shall we any more minde earthly things Farre be it from vs that wee should be prophane like Esau who sould his birth-right for a mease of pottage or like Demas wee should forsake the fellowship of our brethren and imbrace this present world but let vs rather with the holy Apostle account all things to be but doung in respect of the excellent knowledge and fellowship of our Lord Iesus Seeing Christ must be our comfort in death when all other comforts will foâ—sake vs let vs make him our ioy and pleasure in life that so both in life and death he may be an aduantage vnto vs for these things for which miserable worldlings forsake their God shall in the end forsake them Let a couetous man see in the houre of his death those treasures of Gold and siluer which hee fought in his life more than God and they shall be no more pleasure to him than was those thirty peeces of siluer to Iudas which hee tooke in exchange of Iesus Christ. Present a spoonefull of Wine to the drunkard whose bellie was his God in his life time and hee shall not be able to receiue it Let the harlot stand at that time in the sight of the whoremonger shee may encrease his sorrow and terrifie his conscience but shall not render him comfort Yet these are the strange Gods after which most part of the world goes a whooring but let vs not cast in our portion among them we are pertakers of the heauenly vocation called to bee the sonnes and daughters of the liuing God blessed shall we be if we walke worthie of our calling For we see here whervnto we are called by adoption we are made the sons of God and brethren of Christ of rebels we are made the seruants of God yea more than that the friends of God hence forth call I not you seruants but friends yea more than friends he hath made vs brethren hee that sanctifieth and they who are sanctified are all one wherefore he is not ashamed to call them brethren O wonderfull comfort the Father cryes from heauen this is my beloued Sonne in whom I am well pleased heare him the Sonne againe speaking to vs on earth saith I goe vp to your Father and my Father hee that is my Father is also your Father therefore goe yee vnto him and call vpon him as your Father O qualis ille dominus qui omnes seruos suos facit amicos suos quod multo maius est fratres suos O what a sweet Lord is hee who makes all his seruants his friends and which is much more his brethren Surely the yoake of Christ is easie and his burthen is light we are called to be annexed pertakers with him of all the good that is in him The Lord therefore more and more confirme vs that despysing all the subtill offers of Sathan whereby he would steale vs away from the loue of Christ and delighting in that high dignitie whereunto we are called our harts may cleaue to the Lord for euer without seperation THE RIGHT WAY TO Eternall Glory VVherein the counsaile of God concerning Mans saluation is so manifested that the Christian effectually called may heare himselfe after the Crosse ordayned to the Crowne and read his owne Name written in the booke of Life Being the second benefit wee haue by our Lord Iesus Christ. Come and see Written by Mr. William Cowper Minister of Gods word at Perth LONDON Printed by Thomas Snodham for William Firebrand and are to be sould at his shoppe in Popes-head Pallace 1609. â—â—… the welfare of your Highnesse royall children the terrour of your enimies and common benefite of all your Maiesties well affected subiects A good so much the more carefully to bee keept because Sathan out of all doubt spitefully doth enuie it as being the very fountaine out of which doth flow that great and common good both of your royall posteritie and loyall people the aspect of your Highnesse fauourable countenances looking in loue one of you to another and both of your maiesties in coniunct compassion to your people sweeter than the influence of the vndiuided Pleiades bringing to Church and common wealth vnder your happy raigne a flourishing spring of innumerable blessings We doe therefore blesse the Lord who hath confirmed your royall hearts and set it in the foremost of your godly cares how to keep and increase this holy and happy band of loue which keepeth you both For the continuance whereof as after my weake measure I stand vp a dayly supplicant vnto the Lord among others your Highnesse loyall subiects so doe I humbly craue that your Highnesse impute it not to me for presumption that I haue conioyned your maiesties in the participation of this small propine of the first fruits of my labors whom I doe wish for euer to be conioyned in the communion of al good present and to come but that rather
21. What vgly guests dwelt in vs before hee came to possesse vs. He prouides all necessaries where hee dwels Iren. cont val lib. 4. cap. 28. Not like kings of the earth who oft times are burdenable to them with whom they lodge Ang. de verb Apost ser. 15 Psal. 84. 11. What duties of thankfulnes we owe to our Lord who 〈◊〉 in vs. Eph. 4. 30. 1 Thes. 5. 19 That we discerne the voyce of our Master and obay it Math. 8. 9. Macar hom 12 That euery day we sweepe and water his chaÌ„ber with the besome and teares of repentance Zach. 13. 1. Cyprian That in his Temple there want not morning and euening sacrifice Macar hom 28 Bastard professors lodges this holy spirit in a wrong roome Eph. 3. 17. 1 Cor. 6. 20. Humble gestures of the bodie in publike exercises of diuine worship prophanly scorned by some Superstitiously abused by others Seeing we are the temples of God we should be more beautifull within then without Exod. 28. 36 But the wicked are compared sometime to open and sometime to paâ—nted Sepulchers Mat. 23. 27. Psal. 32. 2. Ioh. 1. 47. Rom. 2. 29. The secondary great question in religion is this who are Christians Mat. 11. 3. A soueraigne rule whereby Christians of all estates must be tryed Acts. 25. 23. Christ and his Spirit are not sundred 1 Iohn 4. 13 Gal. 5. 22. 23 24 Operations of the spirit are two-fold Externall common to al men Iohn 1. 1 Cor. 12. 3. Internall and proper to the godly Three effects wrought by the speciall operation of the spirit in the godly Sanctification Intercession Consolation Math. 26. That a Christian who hath Gods spirit knowes that he hath him Gal. 2. 20. 2 Cor. 13. 5. And therefore may be sure of saluation is proued by three names giuen to the holy spirit 1 He is Gods Seale Eph. 4. 30. Gods earnest 1 Ioh. 5. 10. Rom. 8. 16. Gods witnesse Sinne causes the Lord deny his owne creature Luk. 13. 27. Consolation against the fruite of sin specially against death whereunto we are subiect The death whereunto we are subiect is neither totâ—ll nor perpetuall The Comforts of God are not common to all men indifferently Mat. 10. 12. 13. Mat. 7. 6. 2. Kin. 9. 18. Christ dwelling in vs is by his spirit no carnal presence required to make our vnion with him Act. 3. 21. Aug. epist. 57 adâ— Darâ—â—n Act. 1. 11. The comfort of Ethnikes against death not comparable to ours and our courage inferior to theirs Tit. 1. 16. Our bodies are not onely mortall but dead The officers of death hath bouÌ„d vs alredy Gen. 3. 19. Therefore should we liue in the body vnder feare 1 Pet. 1. 12. Phil. 2. 12. The pittifull securitie of carnall professors Psal. 58. 9. Psal. 73. 19. Death entred into the body should represse our naturall pride Bernard Aug ser. 21. Should learne vs temperance and sobrietie Bernard 1 Cor. 6. 13. Sathans shamelesse impudencie discouered Gen. 31. 7. A good answer to be giuen Sathan in all his tentations to sinne Rom. 6. 21. Seeing he hath deceiued vs so oft let vs beleeue him no more Iudg. 16. 1 King 22. How they who liue in sin are murtherers of themselues Psal. 34. 21. Strange death and diseases commeth vpon men through the groth of their sinnes against God Leuit. 26. 25 Cypri ad Demet. Delay of iudgement confirms the wicked in euill and it is the first impediment which stayes them froÌ„ repenting at Gods threatnings Deu. 29. 18. Eccles. 8. 11. Rom. 2. 4. But they who are spared should learne wisedome by iudgements exâ—cuted vpon others 2 Pet. 2. 3. Cyp. de lapsis serm 5. Luke 13. Aug. de ciuit Dei cap. 8 Why some wicked men are punished in this life and not others Psal. 58. 11. It is a great iudgement not to be corrected by God Hos. 4. 14. Ber. in Cant. hom 42. Philo. lib. de confus linguarum Psa. 119. 71 Psal. 73. 4. Prou. 1. 32. Aug. Marcellino epist. 5 Impediment Wicked men repent not because they see the Godly subiect to the same outward euils which come vpon them The actions pasâ—â—ons of the 〈◊〉 and wicked different in one and the self same thing Cyprian ad Dâ—met Basil. hexam hom 10. Tertull. de resur carnis As also of their meruailous coniunction Bern. in die natal dom serm 2. This doctrine knowne but not considered How that harmony which was betweene the soule and body by creation is now turned into disagreement Foure estates of mans soule body vnited Comfort our estate in this life is neither our last nor best estate Comfort wee 〈…〉 which no deâ—th can extinguiâ—h The prison of the body being broken the soule that was prisoner escapes Phil. 1. 21. Gâ—n 3. Rom. 16. 20. Amb. de poem lib. 1. cap. 13. Wicked men dye eyther vncertaine of comfort Eph. 4. 18. Or most certaine of condemnation 1 Pet. 4. 19. Gen. 46. 4. O what a kindnes He is a holy balme wherby the body shall be preserued immortall Worldlings seeke immortalitie the wrong way Esay â—5 2. Life is first restored to the soule and then to the body Iohn 1. 29. Phil. 2. 21. Ber. de adueÌ„ dom ser. 4. What necessity is here that hee who raysed Christ shall also raise vs Ephe. 1. 29. 1 Cor. 15. 20 Tertul. de resur carnis Seeing our Lord was among the dead let vs not feare when God cals vs to lye down among them also Reâ— 7. What comfort Christs reâ—urrection giues vs against death Mat. 28. 5. 6 Resurrection is a work of God and not of man Rom. 4. 19. Examples of the ResurrectioÌ„ Gen. 5. 2 Kings 2. Acts. 9. 40. Acts. 3. Gods working both in our selues and the creature coâ—firmes the Resurrection 1 Cor. 15. Aug. de verb. Apost ser. 34 A two-fold meditation to coÌ„firme the resurrection How of a litle drop God madâ— vs that which now wee are Iust. Mart. â—pol 2. ad Senat. Rom. How God hath made vs of nothing to be that which now wee are Ciril catech 4 It is easier to restore one that hath been then to make one that neuer was Ouâ— bodâ—es shall be raised with new qualities They shall bee honourable Members lame shal be restored Tertul. de resur carnis They shall be glorious Phil. 3. 2â— Mat. 17. They shall be spirituall Acts. 1. 11. Resurrection is a benefit when remission of sin goes before it and eternal life follows after it Exhortation What fruit wee should gather of the Apostles former doctrin Consolation exhortation both necessary for vs. Ber ser. 46. in Cant. Euery benefite of god is a new obligation bâ—â—ding vs to serue him Christ hath freed vs from all other seruice that we might be bound to his owne He is a seruant of seruants who is not the seruant of Christ Iesus We are bound to do God seruice by two great bands especially Creation 1 Cor. 9. 7. It is a shame that man craues that of his inferiours
wicked may be put to death for their most vnreasonable disobedience her commandements for number being but ten and so not burdenable to the memorie for vnderstanding plaine written in the hart of euery man for equitie not contradictable for the Law craueth nothing of man but that which by the holinesse of his nature receiued by Creation hee was able to performe neither doth the law command any thing profitable to God vvho gaue it but vnto man who receiued it And for holinesse euery precept of the law when God proclaymed it on mount Sinai was assisted with a thousand of his Saints as witnesses of the holinesse therof all these circumstances doe aggrauate the waight of that iudgement which the law shall giue out against the transgressors thereof Then from the Law iudgement shall proceede to Conscience and Conscience shall witnesse against them of their transgressions against euery precept of the law wherein they shall be so cleerely conuinced that their perticular sinnes with the circumstances thereof time and place though now they haue cast them behind their backs shall then be set in order before them and so iustly euery manner of way shall iudgement goe out against them Eliphaz spoke it falslie to Iob thy owne mouth and not I condemnes thee but most iustly shall the ruler of the world lay it vpon the wicked out of thy owne mouth I iudge thee O thou euill and vnfaithfull seruant the voyce of thine own conscience and no other shall condemne thee And as this condemnation will bee most righteous so shall it bee also most fearefull not onely in regard of the manner of the Lords proceeding in that last iudgement but chieflie in regard of that irrevocable sentence of damnation which shall be executed without delay The Law was giuen with Thunders and Lightnings and a thicke cloud vpon the mount with an exceeding loude sound of the Trumpet so that all the people were afraide yea so terrible was the sight that Moses said I feare and quake The lawes of mighty Monarches are executed with greater terror then they are proclaymed what then shall we looke for when the God of glory shall appeare to iudge the world according to his law the Heauens shall passe away with a noyse the Elements shall melt with heate the Earth with the workes which are therein shall be burnt vp the Archangell shall blow a Trumpet at the voyce whereof the dead shall rise If Moses the seruant of the Lord quaked to heare the first Trumpet how shall the wicked condemned in their owne conscience tremble and quake to heare the second Then shall the Kings of the Earth and the great men and the rich men and the chiefe Captaines and the mightie men hide themselues in the Dennes and among the rockes of the Mountaines for what strength is there in man who is but stubble to stand before a consuming fire and or euer their doome bee giuen out they shall crye Mountaines and Rockes fall vpon vs and hide vs from the presence of him that sitteth on the Throne but when they shall heare that fearefull sentence depart from me yee cursed into euerlasting fire prepared for the Diuell and his Angels O how shall the terrour thereof confound their spirits and presse them downe to the bottome of hell O fearefull sentence depart from me what shall the creature doe when the Creator in his wrath commaunds it to depart and by his power banishes it from his presence O man wilt thou consider in time vvho shall receiue thee when God casts thee out from his face or who shall pittie and bee able to comfort thee when God shal persecute thee with his wrath assure thy selfe euery creature shall refuse her comfort to thee if a drop of colde water might bee a reliefe vnto thee thou shalt not get it Happie therefore are they vvho in time resolues themselues vvith Peter Lord whether away shall wee goe from thee thou hast the wordes of eternall life For they who doe now goe a whoring from the LORD wandring after lying vanities shall in that day receiue this for a recompence of their errour goe to the Gods whom yee haue serued Your whole life was but a turning backe from mee now therefore depart from mee and whether into fire and what fire euerlasting fire and with whom with the Diuell and his Angels thou hast forsaken mee thou hast followed them goe thy way with them a companion of their torment O fearefull sentence quae cum it a sint bene nobiscum ageretur si iam nunc sic nos paeniteret super malis nostris quomodo tunc sine vllo remedio paenitebit It were good therefore sayes Augustine if novv all men could so repent of their sinnes as it is certaine in that day they shall repent without any remedie for then the wicked vvill shed teares aboundantly but they shall bee fruitlesse And if yet all this cannot waken thee to goe to the Lord Iesus vpon the feete of faith and repentance that in him thou mayest bee deliuered from this fearefull damnation yet remember that seeing this iudgement is supreame and the last from which will bee no recalling most foolish art thou if in time thou doe not foresee and prouide how thou mayest stand in it Now if thy conscience condemne thee thou may get if thou seeke absolution in Christ but in that day if the Lord condemne thee thou shalt neuer be absolued the day before the Trumpet sound mercy shall bee preached to the penitent and beleeuers by the Gospell but from the time that once the sentence is giuen out there shall neuer bee more offering of mercy the doore shall be closed though the wicked cry for mercy and vvith Esau seeke the blessing vvith many teares yet shall they neuer finde it Of all this novv it is euident vvhat an excellent benefit wee haue by Iesus Christ in that vve are deliuered from this threefold condemnation For first being iustified by faith vve haue peace vvith God in our consciences that holy spirit of adoption testifying vnto vs that our sinnes are forgiuen vs whereof arises in our heart an vnspeakable and glorious ioy which ioy notwithstanding cannot be full nor perfect vntill the former sentence of our absolution be also pronounced in the other two iudgements that in the houre of death wee heare that ioyfull sentence Come to mee thou with the Apostle the terrour of that day but surely when the Lord shall set vs on mount Sion among those thousands which follow the Lambe and we shall see the smoake of the damned ascending continually when we shall stand at the right hand of the Lord Iesus and shall heare that fearefull sentence pronounced on the wicked and see the speedie and terrible execution thereof the earth opening incontinent to swallow them then shall we perfectly know how greatly the Lord hath magnified his mercies towards vs in
sinne For answere let vs marke that the Apostle saith not wee are fully freed from sinne in this life but we are freed from the law of sin that is both from the commaunding and condemning power thereof Sinne doth not now raigne in our mortall bodyes as before neither hath it power any more to detaine vs vnder death But as for the temptations of sinne there is no sort of men more troubled with them then they whom God hath begunne to deliuer from the Law of sinne for Sathan being impatient of his losse seekes daily to recouer his formeâ— dominion From the time that once the Gibeonits made peace for themselues with Ioshua all the rest of the Kings of Canaan made warre against them and so soone as we enter into a couenant with the Lord Iesus Sathan shall not faile the more fiercely to assault vs seeking to recouer his old possession yet if as the Gibeonits did we send speedilie messengers to Ioshua to shew him how wee are troubled for his sake hee shall not with-draw his helping hand from vs. Our deliuerance from sinne is begunne now but not perfected but we know that our God is faithfull by whom we are called hee shall also confirme vs to the end Euen hee who hath begunne this good worke in vs will performe it vntill the day of Christ. As the Angell who deliuered Peter out of prison appeared to him with a shining light in the darke prison smote him vpon his side and wakened him out of his sleepe made his chaines to fall from him and caused him to arise and follow him went still before him to lead him in the way through all impediments and departed not from him till hee had entred him within the Cittie of Ierusalem so the spirit of our Lord Iesus who hath once come downe vpon vs in this prison and hath lightned our darknesse wakened vs out of our dead securitie and loosed the chaines of our sinnes wherewith wee were bond shall abide continually with vs gouerning vs with his light and truth till hee haue entred vs within the portes of heauenly Ierusalem Blessed be the Lord where before wee were the captiues of sinne now the course of the battell is changed sin is become our captiue through Christ it remaineth in vs not as a commaunder but as a captiâ—e of the Lord Iesus it is true the boltes of sinne are yet vpon our hands and feet to admonish vs of our former miserable thraldome we draw as yet the chaines of sinne after vs which makes vs indeed goe forward the more slowlie but are not able to detaine vs in that bondage wherein wee lay before And as concerning our deliuerance from death wee are to know that death is two-fold the first and second the first is a separation of the soule from the body the second is a separation of them both from the Lord Mors prima pellit animam nelentem de corpore mors secunda detinet animaÌ„ nâ—lentem in corpore The first death expels the soule against the will out of the body the second death compels the soule against the will to abide in the body for vnto the greater augmentation of their paine as they were companions of sin so shall they be compelled to abide companions of punishment This second death hath three degrees the first is when the soule by sinne is separated from the Lord the second is when the body by the power of that curse due to sinne is turned into dust and the soule is sent to hell the third is when both soule and body being ioyned together againe in the resurrection shall be banished from the presence of the Lord and cast into vtter darknesse And it is called the second death because it is executed vpon the wicked after their first death otherwise the first death that euer came in the world was the first degree of the second death Mors animâ— prâ—cessit anima deserente Deum mors corporis sequutâ— est anima deserente corpus deâ—eruit Deum voleâ—s animâ— coacta est deserere corpus nolens the death of the soule went before the soule departing from God and the death of the body followed the soule departing from the bodie the soule departed from God willing and therefore is compelled vnwillingly to depart out of the body Now from both these deâ—â—hs wee are deliuered by the Lord Iesus for our soules being freed from sinne are reconciled with God and so exempted from that wrath which is to come For albeit the deere children of God bee sometime exercised with inward terrours of conscience which in their owne nature are forerunners of these paynes prepared for the wicked and are as the smoake of that fiâ—e which afterward shall torment them yet vnto the godlie their nature is changed they are sent vnto them not to seperate them from the Lord but to draw their harâ—s neereâ— vnto him and to worke in them a greater conformitie with Christ. And as for the first death wee are so deliuered from it that albeit in the owne nature it bee the Centre of all miseries and a fearefull effect of Gods curse on man for sinne Yet to the godly the nature thereof is also changed so that now it is not the death of the man but the death of sinne in the man mors est sepultura vitiorum death saith Ambrose is the buâ—iall of all vices As the worme which is bred in the tree saith Chrisostome doth at last consume it so death which is brought out by sinne doth at the length consume and destroy sinne in the children of God Finally death is the progresse and accomplishment of the full moâ—tification of all our earthly members wherein that filthie â—luxe of sinne is dryed vp at an instant It is a voluntarie sacrificing of the whole man soule and body to the Lord the greatest and highest seruice wee can doe to him in the earth for where in the course of our life wee are continualâ—y fighting against our inordinate Iustes and affections to bring them in subiection to Christ by death as it were with one stroke they are all smitten and slaine and the soule is offered vp to God in a sacrifice of full and perfect obedience Verse 3. For that that was impossible to the Law in as much as it was weake because of the flesh God sending his owne Sonne in the similitude of sinfull flesh and that for sinne condâ—mned sinne in the flesh THE Apostle hauing set downe in the first Verse a Proposition of Comfort belonging to them who are in Christ and confirmed it in the second he proceedeth now to the explication of the Confirmation Declaring how it is that Christ hath freed vs from the law of sinne and first he shewes how Christ hath freed vs from the condemning power of sinne in this verse namely that hee taking vpon him our nature and therewithall the burden of our
sinnes hath condemned sinne in his blessed bodie and so disanulled it that it hath no power to condemne vs. And this benefit he amplyfies shewing that by no other meanes we could obtaine it for where without Christ there is but one way for men to come to life namely the obseruance of the law hee lets vs see it was impossible for the law to saue vs and least it should seeme that hee blamed the law hee subioynes that this impotencie of the Law to saue vs proceeds from our selues because that we through â—leshly corruption which is in vs cannot fulfill that righteousnesse which the law requires This impotencie of the law appeareth by these two things first it craued that of vs which we had not to giue namely perfect obedience vnto all the Lords commandements and that vnder paine of death which albeit most iustly it be required of vs considering that by creation we receiued from God a nature so holy that it was able to doe the law yet now by reason of the deprauation of our nature drawne on by our selues it is impossible that wee can performe it Secondly the law could not giue that vnto vs whereof wee stood in neede namely that the infinit debt of transgressions which we had contracted should bee forgiuen vnto vs this I say the law could not doe for the law commaunds obedience but promises not pardon of disobedience yea rather it bindes the curse of God vpon vs for it And againe we stood in neede of a supernaturall grace to reforme deformed nature and this also the law could not doe it being a doctrine that sheweâ— vs the way to life but ministers not grace vnto vs to walke therein but all these which the law could not doe Iesus Christ by whom commeth grace and life hath done vnto vs. Where first we haue to marke the pittâ—full estate of those who seeke life in the obseruance of the law which here the Apostle saith is impossible for the law to giue they seeke life where they shall neuer finde it The Apostle in another place calles the law the ministerie of death and condemnation and that because it instantly bindes men vnder death for euery transgression of her commandements so that hee who hath eyes to see what an vniuersall rebellion of nature there is in man vnregenerate to Gods holy law yea what imperfections and discordance with the law are remanent in them who are renued by grace may easily espye the blinde presumption of those that seeke their liues in the ministry of death Yet so vniuersall is this errour that it hath ouergone the whole posteritie of Adam nature teaching all men who are not illuminated by Christ to seeke saluation in their owne deeds that is to stand to the couenant of workes But the supernaturall doctrine of the Euangelist teaches vs to transcend nature to goe out of our selues and to seeke saluation in the Lord Iesus and so to vse the law not that we seek life by fulfilling it which here is impossible but as a schole-maister to leade vs vnto Christ in whom wee haue remission of our sinnes sanctification of our nature acceptation of our imperfect obedience benefits which the law could neuer aford vnto vs. Inasmuch as it was weake because of the flesh The Apostle doth in such sort ascribe to the law an impotencie to saue vs that hee blames not the Law but the corruption of our fleshly nature being not able to fulfill that righteousnesse which the law requireth yea as the Apostle hath taught vs before so farre is our nature peruerted by our Apostasie from God that we are not onely vnable to doe that which the good and holy law of God requires but also vve become worse by the law for by the commandements of the law sin reuiues in our nature and takes occasion by the law to become more sinfull and so like a desperate disease it conuerts that medicine vvhich is ministred to cure it into a nourishment and confirmation of the sicknesse it selfe It is the nature of contraries that euery one of them intends the selfe to expell another whereof it comes that there is greatest cold in the bosome of the earth euen then when the Sunne with greatest vehemencie shines on it to callifie and heat it euen so our corrupted nature doth neuer shevv it selfe more rebellious and stubborne than vvhen the lavv of God beginnes to rectifie it As an vnruly and vntamed horse the more hee is spurred forward the faster he runnes backward so the peruerse nature of man nititur semper in vetitum is so farre from being reformed by the law that by the contrary sinne that was dead without the lavv is reuiued by the law and takes occasion to worke in vs all manner of concupiscence The Apostle is not ashamed to confesse that hee found this in his own person Augustine also examining his former sinfull life doth hereby aggrauate his corruption that in his young yeeres hee vvas accustomed to steale his neighbours fruit not so much for loue of the fruit for hee had better at home as for a sinfull delight he had to goe with his companions to commit euill so that where the lavv should haue restrayned his sinfull nature it was so much the more prouoked to sinne by the lavv Let therefore the Semipelagians of our time say to the contrary what they will let them magnifie the arme of flesh to diminish the praise of the grace of God and dreame that mans nature vnregenerate can bring forth merits of congruitie or workes of preparation yet doth the Lord heerein greatly abase man when hee telleth him that not onely he cannot doe that which the law requireth but that also the more he is commaunded the more hee repines vntill Grace reforme him God sending his owne Sonne The Apostle proceedes and let vs see how the Lord by Christ hath wrought that saluation which the Law could not Wherein first it is to bee marked that the Apostle saith not wee sought from the Lord a Sauiour but that the Lord sent him vnto vs vnrequired Surely neither man nor Angell could haue euer thought of such a way of Saluation the Lord hath found it out himselfe in his incomprehensible wisedomeâ— a way so to saue man that the glory both of his mercie and iustice shall bee saued also Most properly therefore is hee called Pater non indiciorum sed misericordiarum Father not of iudgements but of mercies for both the purpose and the meanes of our saluation are from himselfe hee hath found causes without him mouing to execute his iustice hee hath beene prouoked thereunto by the disobedience of apostate Angels and man but a cause mouing him to shew mercie is within himselfe this praise is due to God it is the greatest glory that can bee giuen vnto him Abhominable therefore is that errour of fore-seene merites by which the aduersaryes doe what they can to obscure
hearts shall not preserue them from that sodaine destruction which as trauaile vpon a woman with childe shall come vpon them their securitie is like the securitie of Ionas who slept most soundly when he had most cause to watch and pray for the Lord was pursuing him as a fugitiue seruant the officers of God gathered about him to lay hands on him the windes commoned against him the raging waues of the Sea refusing all other satisfaction offered by the Mariners rolled with violence about the Barke wherein hee was determining not to rest till they apprehend him all his companions were afraid and compelled to cry euery man vnto his God onely Ionas was sleeping what think yee was this true peace no indeed but false securitie It fareth euen so with the wicked the Lord stands offended with them the heauens aboue closed vpon them hell beneath opened to receiue them Sathan the deuouring Lyon hungring for them waiting when they shall be giuen him for a pray but they are eating drinking making merry in the depth of a dead Conscience but certainely their securitie will end in a fearefull wakening they shall bee taken out of their bed of ease wherein they lye and shall be cast into that bottomles deepe of the wrath of God wherein their worme shall neuer dye and their fire shall neuer be quenched But to leaue them and returne to the Christian it may be demaunded how is he pertaker of peace whose crosses are so continuall as his who more exercised with inward terrours then hee Is not his battell without intermission where then is his peace To this I answere wee haue indeed peace with God with our selues and our Christian brethren but our peace is not perfect Pax nostra ex disiderio creatoris inchoatur ex manifesta autem visione perficitur a begun peace wee haue arising of that feruent desire wee haue towards our God but it is the manifest vision and cleare sight of God that must perfect it we attaine to the beginnings of this peace cum mentem Deo menti carnem subiugamus vvhen vve subdue the minde to God and the flesh to the minde but it cannot be perfect quamdiu mens ignoratione caecatur carnis suae impugnatione concutitur so long as the minde is darkned with ignorance and disquieted with the assaults of the flesh And to the same purpose saith Augustine Est nobis pax aliqua quia condelectamur Legi Dei secundum interiorem hominem sed non plena quia videmus aliam legem in membris nostris repugnantem legi mentis nostrae wee haue some peace vvithin our selues when vve finde that our inward man delights in the Law of God but it is no perfect peace because vve see an other Law in our members rebelling against the law of our mind neâ—ther can our peace with our brethren here be perfect cogitationes cordis nostri inuicem non videmus quaedam de nobis quae non sunt in nobis vel in melius inuicem vol in deterius opinamur thus haue vve a peace but not perfect not without interruption Yet our comfort stands that how euer our peace be interrupted by outward troubles and inward terrours of conscience yet it cannot bee taken from vs albeit no trouble for the present be sweet yet it vvorketh in vs good effects by it vvee are made more humble more feruent in prayer more abundant in teares the hard heart by this holy hammer of God being made soft so that sanctified trouble by the Lords wonderfull working becomes a meane to establish our peace Corda electorum aliquando concussa melius solidantur the harts of the elect are best setled after they haue beene shaken with crosses All the children of God findes this by experience that their inward troubles are preparatiues to inward consolations as hee who goes to build a house the higher he intends to raise it the deeper he layes the foundations thereof so the Lord humbles them lowest vvith his terrours to vvhom he purposes to communicate the highest measure of his consolations As his sufferings abounds in vs so shall our consolation abound through him vve vvill therefore that peace which vve haue in Christ and vvhich he hath left vs none shall be able to take from vs. Verse 7. Because the wisedome of the flesh is inimitie against God for it is not subiect to the Law of God neither indeede can it bee THe Apostle proceeds and giues the reason why hee called the wisedome of the flesh death because it is inimitie with God Hee proues it is inimitie with God because neither is it nor can it be subiect vnto the law of God Of this manner of reasoning vsed by the Apostle wee first learne that our life consists in our peace with God and that our death is procured by our inimitie with him Compare sinnefull Adam with innocent Adam and this shâ—ll be made manifest so long as hee stood at peace with God hee liued a ioyfull life familiar vvith his maker but from the time hee began the inimitie by transgression of the commandement not onely was the presence of God ioyfull to him before terrible now but hee became such a â—eâ—rour to himselfe that it vvas a death to him to liue in that state of life Oh that alway we could remember this that vvee cannot offend the Lord vnlesse wee slay our selues all our rebelling against the Lord is but a kicking of our heele against the pricke the losse is our owne vve depriue our selues of life but cannot spoyle the Lord of his glorie It is written of the Sidonians that when Herode intended warre against them they made friendship with Blastus Herods chamberlaine and besought him to make peace for them the reason is because their lands were nouâ—ished by the king therefore they were not able to beare his inimitie Alas that wee cannot bee as wise in a greater matter both our lands and our selues are nourished by the king of heauen vve are not able to endure his anger if hee please he can make the heauen aboue vs as brasse and the earth beneath vs as iron if he take his breath out of our nosthrils we fall like clay to the ground and are turned into dust hovv then is miserable man so bewitched that hee dares liue in that state of life which is inimitie with God Doe yee prouoke the Lord vnto anger are yee stronger than hee No no assuredly if thou walke on in thy sinnes the Lord shall crush thee with a scepter of iron and breake thee in peeces like a potters vessell so vnequall shalt thou finde the match if thou contend with thy maker Oh consider this yee that forget God least hee teare you in peeces and there bee none to deliuer Shall the Sidonians intreate for peace when Herodâ— proclaymes warre and shall man continue in inimitie when God from heauen proclaymes his peace farre be it
spirit are not sure of mercy ye blaspheme as of before speakes yet manifestly against the Apostle who sayes that the witnessing of this spirit vnto our spirit makes vs to cry Abba father But wee will speake more of this hereafter But now to conclude this verse seeing hee who hath not the spirit of Christ is none of his whose then shall hee be certainely he is the vassall of Sathan the Lord shall deny him the Lord shall disclaime him as not belonging to him depart from mee yee workers of iniquitie I know not whence you are O the bitter fruit of sinne which causes the Lord to deny that creature to be his which once he made to his owne image Let vs therefore hate our sinne vnto death let vs in time make hast to depart from iniquitie which shall at the last draw on that sentence vpon the wicked depart from me The Lord deliuer vs from it through Iesus Christ. Verse 10. And if Christ be in you the body is dead because of sinne but the Spirit is life for righteousnesse sake HItherto hath the Apostle comforted the Christian against the remanents of sinne now hee comforts him against the fruites and effects of sinne which he findeth in himselfe The godly might haue obiected ye haue said before the fâ—uite of carnall wisedome is death are wee not subiect vnto death and so of the fruites and effects of sinne what can wee iudge but that wee are carnall To this hee answeres first by a confession it is true that the body is dead because of sinne but if Christ be in you the spirit through his righteousnesse is endued with life yee are not therefore to conclude that yee are carnall because death through sinne is entred into your bodies as to confirme your selues in this that life through the righteousnesse of Christ is communicated to your soule and so the summe of his comfort will bee this the death whereunto you are subiect is neyther totall nor perpetuall that it is not totall he declares in this verse for it strikes not vpon the whole man but vpon the weakest part of man which is his body as for his most excellent part which is his soule it is pertaker of a life that is not subiect vnto death That it is not perpetuall he declares in the next verse our bodyes shall not bide for euer vnder the bands of death the spirit of Christ that now dwels in them shall at the last raise them vp from death and cloth them with immortalitie and incorruptibiliâ—ie If Christ be in you Before the Apostle bring in his comfort hee premits a conâ—â—tion to teach vs that the comforts of God belong not indifferently vnto all men hee who is a stranger from Christ hath nothing to doe with these comforts When our Sauiour commaunded his Disciples to proclaime peace vnto euery house they came to hee foretold them it should abide onely with the sonnes of peace he foâ—bad them in like manner to giue those things which were holy vnto dogs or to cast pearles before Swine This stands a perpetuall Law to all Preachers that they presume not to proclaime peace to the impenitent and vnbeleeuing but as Iehâ— spake to Iehorams horseman What hast thou to doe with peace so are wee to tell the wicked who walke still on in their sinnes that they haue nothing to doe with that peace preached by the Gospell Secondly if wee compare the former verse with this we shall see that the manner of Christs dwelling in his children is by his Spirit To make vp our vnion with Christ it is not needfull that his humane nature should bee drawne down from heauen or that his body should be euery where as the Vbiquitaries affiâ—me or that in the Sacrament the bread shold be transubstantiate into his body as the Papists imagine his dwelling in vs is by his spirit and our vnion with him is spirituall neyther yet by so saying doe wee diuide his two natures for they are inseperably vnited in one personall vnion which vnion doth not for all that import that his humane nature is extended ouer all as his diuine nature is The heauens must containe him till hee come againe Noli dubitare ibi esse hominem Christum vnde venturus est Put it out of doubt that the man Christ Iesus is in that place from which hee shall come Keepe faithfully that Christian confession He is risen from the death ascended vnto Heauen and sits at the right hand of his Father and that hee shall come from no other place but from Heauen to iudge the quicke and the dead and hee addeth that which the Angell said to his Disciples this Iesus who is taken vp from you into heauen shall so come as ye haue seene him goe into heauen that is saith Augustine in eadem carnis forma atque substantia cui profecto immortalitatem dedit naturam non abstulit that is in that same forme and substance of flesh to the which hee hath giuen immortalitie but hath not taken away the nature thereof Secundum hanc non est pâ—tandem quod vbique est diffusus vbique per id quod Deus in coâ—lo autem per â—d quod homâ— according to this nature wee are not to thinke that he is in euery place it is true that as God he is euery where but as man he is in the heauens and this for the condition Now to the comfort wee haue by Iesus Christ a threefold comfort against death whereof two onely here are touched The first that the death whereunto we are subiect is not totall The second that the nature and qualitie of our bodilie death is changed The third that it is not perpetuall the body shall not for euer lie vnder death The Ethnicks had also their owne silly comforts but nothing comparable to ours Nazianzen records that Cleopatra Queene of Aegypt demaunding of certaine learned men what kinde of death was without the bitter sense of paine receiued this answere there is no death without dolour but that death was most gentle which was brought on by the Serpent Aspis and namely that kinde thereof which is called Aypnale because they whose flesh is enuenomed with the poyson therof doe incontinently sleepe vnto death for which cause also shee made choyse of it And Seneâ—a being by Nero to bee executed to death got it left to his owne pleasure as great fauour shewed vnto him to make choyse of any death hee pleased he chose to bleede to death in hote water others among them that offered themselues to most fearefull deaths such as Curtius Regulus and others had no comfort to sustaine them but a 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
meanes vvee hate the oppressours that spoile vs of worldly goods onely vvee cannot hate Sathan to the death who seekes by sinne to spoyle vs of eternall life That same Commaundement which vvas giuen to Adam and Euah if yee eate of the forbidden tree yee shall dye is in effect here giuen to vs all if ye liue after the flesh ye shall die let vs not make an exception where God hath made none euery sinne to vs is as that forbidden tree to Adam if vvee meddle with it vvee shall finde no better fruite then that which Adam found on it before vs there is a fruit which man seekes vpon the tree of sinne and hee shall not finde it to wit profit or pleasure and there is another fruit which God hath threatned and Sathan saith it growes not on the tree of sinne but man assuredly shall finde it Bitter death growes vpon the pleasant tree of sinne for the vvages of sinne is death albeit there came no vvord from the Lord to teach this former experience may confirme it for what fruit haue vve this day of all our former sinnes but a guiltie conscience which breeds vs much terror accusing thoughts and anguish of Spirit It is therefore a point of great wisedome to discerne betweene the deceit of sinne and fruit of sin before the action Sinne is Inimicus blandiens a flattering and laughing enimie in the action it is dulce venenum sweet poyson but after the action it is Scorpio pungens a pricking and biting Serpent Hee that vvould rightly discerne the face of sinne when it stands before him to tempt him let him looke backe to the taile of a sinne which hee hath committed alreadie and of the sting which that sinne hath left behind it let him learne to beware of the smiling countenance of the other which wil no lesse vvound him the second time vnto death if so be he embrace it Most properly may the pleasures of sin bee compared to the streames of the riuer Iordan vvhich carryeth away the fish swimming and playing in it delighted vvith such pleasures as are agreeable to their kind euen til it deuolue them into the salt sea where incontinent they die euen so in the wicked inordinate concupiscence is as a forcible streame which carryeth away with it impenitent men playing and delighting themselues in their lusts till at length they fall into that lake which burneth with fire and brimstone out of the which there is no redemption for them The perishing pleasures of sinne are payd home with euerlasting perdition it is done in a moment but when it is finished it bringeth out death and breedes the worme that will neuer dye paruum ad horam peccatum longaeua autem est ex eo aeterna verecundia it is the deuoring Locust of the bottomlesse pit which hath haire like a woman teeth like a Lyon and a tayle like a Scorpion miserable are they who are blinded with it they may sleepe in their sinne but their damnation sleepes not though their heads bee laid downe like the Kine of Bashan to drinke in iniquitie like water yet their iudgement is not farre off and they are but like vnto Oxen fed for the slaughter Wee perceiue here further that euery mans state and condition in this life is a prediction of that state and condition which abides him when this life is gone He that soweth to the flesh of the flesh shall reape corruption but hee that soweth to the Spirit shall reape immortalitie and life As no man commeth eyther to a Pallace or a Prison but by the entry thereof so no man goeth eyther to heauen or hell but by the way thereof A wicked life is as a thorow-way to that prison and place of darkesse hee who goes on in it without returning shall out of all doubt when hee hath passed the path-way enter into the prison and a godly life is the very way to heauen hee that walkes in it perseuering to the ende shall enter at last into that Pallace of Glory which is the paradise of God Salomon saith that where the tree fals there it lyes and experience teacheth vs that it fals to that side on which the branches thereof grow thickest if the greatest growth of our affections and actions spring out after the Spirit out of doubt vvee shall fall to the right hand and shall be blessed but if otherwise thy affections grow downeward and thou vvalke after the flesh then assuredly thou shalt fall to the left hand and die in sin vnder the cuâ—se of God But seeing they vvho vvalke after the flesh are dead already how sayth the Apostle they shall dye To this I answere both are true presently they are dead and yet a more fearefull death abides them That they vvho liue in their sinnes are dead already vvee shewde before for sinne is that vnto the soule of man vvhich fire and water are to the body that is to say an vnkindely Element in the which it cannot liue but certainely a more fearefull death abides them which the spirit of God calleth the second death wherin they shal not onely liue depriuâ—d of life wanting all sense yea all hope of the mercy of God but shal also feele the full measure of his wrath due to their sinnes powred out vpon them Now albeit they bee dead in sinne and depriued of the fauour of the Creator yet the vaine comforts of the creatures doth so bewitch and blinde them that they know not how vvretched and miserable they are but vvhen the last sentence of damnation shall bee pronounced vpon them they shall not onely bee banished from the presence of God into euerlasting perdition where the fiâ—e of the Lords indignation shall perpetually torment them but also the comfort of all Gods creatures vvhich now they haue shall forsake them The least degree of their punishment shall bee a fearefull famine of vvorldly comforts The Pomegranat Tree the Palme Tree the Apple Tree shall wither The Apples after which now their soule lusteth shall depart from them they shall finde none of them yea if a cup full of colde vvater might comfort them it shall not be giuen vnto them thus you see how they are dead and yet a more fearefull death abideth them Therefore the spirit of God to expresse the fearefulnes of that second death he calleth it a vvrath and giues it these two â—ules first hee calleth it a vvrath prepared by God Salomon saith the vvrath of a king is the messenger of death vvhat then shall we say of the wrath of God Secondly hee calles it a wrath to come to teach vs that it farre exceedes all that wrath that we haue heard of seene The drowning of the originall world the burning of Sodome a great wrath but nothing comparable to the wrath which is to come Beside this both the place the vniuersalitie the eternitie of their
speaking in the name of the Lord not thy merits for if I should seeke thy merits thou shouldst neuer bee pertaker of my gifts When the Apostle Saint Paul had reckoned out how hee had laboured more aboundantly in the worke of the ministerie then all the rest of the Apostles hee subioynes as it were by correction yet not I but the grace of God in me learning vs when vve haue done all the good we can to be humble in our selues and giue the glory to God if he promise vs a crowne nihil aliud coronat nisi dona sua he crownes no other thing but his owne gifts if by promise hee bindes himselfe a debter vnto vs to giue vs a reward debitor factus est nobis non aliquid a nobis accipiendo sed quod ille placuit promittendo he is become a debter vnto vs not by receiuing any thing from vs but by promosing freely to vs that which pleased him and therefore when we are exhorted to mortifie the deeds of the body by the spirit let vs first turne this and the like of the precepts into prayers that the Lord would enable vs by grace to doe that which he commaunds vs and then when in some measure we haue done it that we returne the praise and glory to the Lord. Mortifie c. Seeing the first part of our sanctification is called mortification vve are to consider hovv in this word there lurkes a rule vvhereby euery man may try hovv farre forth he hath profited in sanctification vve see by experience that the neerer a man drawes to death the lesse motion is in him but after hee is once dead hee moues not at all present him pleasant obiects they delight him not praise him yet he is not puffed vp speake euill of him yet he is not offended euen so is it with the spirituall man the greater progresse he makes in sanctification the motions of sin are euer the weaker in him the pleasures of the world moues him not as they were wont if thou praise him the breath of thy mouth cannot lift him vp if thou offend him the more he is mortified the lesse he is grieued As a man saith Basile being dead is seperate from those with whom he was conuersant before so hee who is mortified is instantly sundred in his affections from those who before were his familiar companions in sinne yea those actions wherein he delighted before are a griefe vnto him now it is a vexation of his soule to heare and see the vnrighteous deedes of the wicked which were wont to be vnto him the matter of his sport and laughter Therefore doth he wish and so should we that we might alwayes die this kind of death foelix mors quae alienum facit hominem ab hoc saeculo certainly it is a happy death which alienates and turnes away the hart of man from the loue of this world Bona mors quippe vitam non aufert sed transfert in melius for it is a good kinde of death which doth not take life away but changes it into a better But alas how farre are we from this spirituall disposition doth not the angry countenance of one in wordly authoritie terrifie vs the disdainfull words of men doe they not put vs out of the state of patience if the world flatter vs are we not puft vp if she frowne vpon vs are wee not cast downe and this our great weakenesse proceeds onely from the strength of sinne in vs this lets vs see what cause we haue to bee humbled considering that hauing liued long in this time of grace yet haue we profited little in the mortification of our sinfull lusts and affections Againe out of this same word of Mortification wee learne that the worke of our Sanctification is a worke of difficultie not accomplished without labour paine and dolour for it receiues these three names as to bee called Mortification Regeneration and Circumcision As no birth no death no cutting off the flesh can bee without dolour and sorrow so the conuersion of a sinner is not wrought without inward paine and sorrow The Infant that hath laid but nine Moneths in the wombe of the mother is not deliuered without great paine suppose shee conceiued it with pleasure and shalt thou thinke to part with sinne which in thee was conceiued with thee and which since so often thou hast nourished with pleasure and not to proue the dolours of the New-birth No assuredly In the worke of mans conuersion there is the contrite spirit the humbled heart the mourning weede the melting eye the pale countenance the voyce of lamentation let not such as feele them if they find therwith a rending of their affections from their old sins be troubled for these are but the dolors of their new birth and for others who know not these inward humiliations and wrestlings of the Children of God they haue iust cause to suspect themselues that they haue not so much as the beginnings of Mortification Regeneration and spirituall Circumcision By the Spirit Nature will not destroy our sinfull lusts they are mortified by the Spirit of Christ and therefore vve are to nourish and entertaine this Spirit by the meanes before prescribed As those Beasts which sacrificed to God vnder the Law were first slaine by the knife of the Leuite and then offered to God vpon the Altar so the Lord Iesus must mortifie our affections by the power of his word and Spirit before they can be presented acceptable sacrifices to the Lord our God Yee shall liue As I spake of death which is threatned so speake I of life here promised this temporall life cannot bee the recompense of righteousnesse for it is common both to the Godly and the wicked If in this life onely we had hope of all men wee were the most miserable but the life here promised is eternall life the beginning whereof presently vve enjoy by the Spirit of our Lord who hath quickned vs so that wee may say now I liue yet not I but Christ Iesus liueth in mee the accomplishment thereof wee looke for hereafter Thus hath the Apostle set before vs both life and death he hath shewed vs the way how wee may eschew the one and attaine to the other the Lord graunt that according to his counsell wee may make choyse of the best Verse 14. For as many as are led by the Spirit of God are the Sonnes of God IN this Verse the Apostle subioynes a Confirmation of his preceding argument in the last part thereof hee hath said If yee mortifie the deedes of the body by the Spirit ye shall liue now he proues it They who mortefie the deedes of the body by the Spirit or they who are led by the Spirit of God for these phrases are equiualent are the Sonnes of God therefore they must liue the necessitie of the consequence is euident of that which followeth the Sonnes of God
and rotten members Secondly wee communicate with the affliction of our brethren when in our affection wee are ready to suffer with them if so it would please the Lord to employ vs as they are Martyres in action so will the Lord accept the others as Martyres in affection Deus enim non estimat quenquam ex euentu rerum sed ex affectu for God esteemes not one by the euent of things but by their affection Non fraudabitur Martyrij gloria per quem non stetit quo minus Martyrium peregerit hee shall not be defrauded of the glory of martyrdome in whose default it was not that he accomplished his Martyrdome therefore Aquila Priscilla are commended that for the Apostles life they had laide downe their owne â—eckes their good-will being reckoned vnto them for a deede But as Iacob hazarded some of his familie in the hands of Esau before others so the Lord sends out some of his seruants to trouble before others For the Lord is not so prodigall of the liues of his children that at one time hee will hauock them all in the hands of the wicked though he send some out to the tryall he will reserue others to be as it were the seede of the Gospell All the day long If we apply this testimonie to the whole Church then this day shall be the whole course of time from the beginning to the end thereof Earely in the morning Cain began to persecute his brother and euer since bloudy persecuters in all ages haue followed his way but among them all the persecuters of this last age which is the euening are most miserable for all the blood shed since the dayes of Abell shall light vpon them As in a good course his praise is greatest who is formost so in an euill course his iudgement shall be greatest who comes hindmost because he subscribes to the wickednesse of all those who hath gone before him But if otherwise we apply this testimonie to euery christian then this day must be called the whole time of our life from our birth to our death warning vs that in no age of our life we should promise to our selues immunitie from affliction yet our comfort is that the time of our trouble is here called a day and in the Reuelation the houre of tentation because it is but short That rebuke which our Sauiour gaue his Disciples when they were sleeping in the garden could you not watch with me one houre may serue as a checke vnto vs when wee faint in tentation could yee not suffer with me one houre Againe seeing our trouble is short let vs not in it limit the holy one of Israell to prescribe to the Lord the time of our deliuerance O how may wee be ashamed of our impatience in trouble when wee looke to Noah who entring into the Arke at the Lords commandement after hee had tarried a whole yeere in it yet sought not to come put till the Lord commaunded him And Ioseph the nourishing father of our Lord Iesus when the Angell commaunded him to goe to Aegipt and said further vnto him tarte there till I tell thee though Ioseph knew not when hee should come out of Aegipt the place of banishment yet referring the time to the Lord hee yeelded himselfe obedient to the holy commandement The Lord work in vs the like obedience of Faith And are counted This is added by way of amplification we are not onely slaine but slaine as if we vvere slaues nothing worth Wicked men account the godly little worth and therefore doe handle them in a vile manner but shall we for that be discouraged No the Prince of our saluation was esteemed among men no more worth then thirtie peeces of siluer and that for our sake shall we then thinke euill for his sake to be counted lesse than the doung or clay wher vpon we tread The Lord giue vs true humilitie that wee may be content to be despised of men that wee may be approued of our God he onely hath the ballance in his hands what euer waight worldlings haue in the eyes of men when the Lord beginnes to weigh them as hee did Beltasar no honour no riches no kingdome shall help them to hold out waight As sheepe for the slaughter Wicked men accounts the godly slaughter sheepe because they thinke nothing is lost when they are taken out of the way yea also they reape a benefit thereby a proofe whereof wee may see in the primitiue Church for when Famine Pestilence and such like calamities were inflicted by God vpon the Empire for the contempt of his Gospell the cause thereof was still imputed by men to the christians and therefore they were persecuted to death with no lesse opinion than that the putting them out of the way was to put the plagues of God from the whole Empire yet did they not this way remedy the wrath due to their sinnes but procured thereby either double stripes to themselues or then were handled in the patience of God like vnto Oxen fed for the slaughter And here it shall not be vnprofitable to oppone the iudgement of the Lord concerning his children to the iudgement of men The Lord also compares his little ones to sheepe but vpon plaine contrary respects to those which the world hath first for their innocencie and simplicitie they are not like other beastes that haue either teeth in their head pawes in their feete or poyson in their bowels to powre out when they are offended secondly for their patience whereas other beasts being beaten vtter vnruly and rowting voyces they are dumbe before their shearers yea when they are iniured are farre from reuenge The sheepe of Christ saith Cyprian hath not the bloudy teeth of Wolues crueltie is an argument of bastard religion and thirdly for their vtilitie for they do not onely giue their milk but their Wooll and Skinne to the vse of man teaching vs how profitable wee should be to our brethren but alas the great number of them who being voide of innocencie wise to do euill voide of patience not acquainted with the yoke void of charitie being like that barren tree which had no fruit to giue to Christ in his hunger euidently declares how that many in this age howsoeuer esteemed among men yet are not accounted of God the sheepe of Christ. Verse 37. Neuerthelesse in all these things we are more then conquerours through him that loued vs. HEre the Apostle doth now subioyne an negatiue answere to his former interrogations with an amplification these things whereof I haue spoken are so farre from being able to seperate vs from the loue of God that by the contrary in them all we are more then conquerours that is victors out of all doubt In all these things Then yee may perceiue that vnto all those crosses enumerated before the christian man is subiect hee is not
greater reuerence of the Gospell A fearefull token of Gods departure wheÌ„ he ceaseth to call a people any more For no husbandman will want labourers in his field as long as the haruest is not ended As the Gospell comes not by mans procurement so no power of man can remoue it What a treasure of comfort is to be digged out of this Verse Not so cleare a sight of saluation in all the booke of God The linckes of the Chaine of saluation Election Calling Iustification Glorification are knit inseperably He that hath a sure hold of the middle linckes Calling and Iustification is sure of the other two Election and Glorification Our present life is a point of time betweene two eternities If in this life we fall we may rise againe but if in death we step downeward we shall neuer mend it Eccles. 11. 3. Deu. 30. 15. Prescience and Predestination how they are here distinguished Prescience improperly ascribed vnto God Prescience two manner of wayes considered generally and specially Psal. 139. 15 Heb. 4. 13. In this Chaine it is specially considered as it lookes to the Elect onely Iohn 13. 18. Mat. 7. 23. Predestination is also two wayes considered Foreseene merits falsely collected out of this place This errour is improued by their own men as Caietane and Aquinas Sanctification is an effect of predestination and therefore not a cause of it Eph. 1. 4. 2. Tim. 1. 9. The calling of God sinds euery man in an euill estate Esay 48. 8. Psal. 115. 1. Obiections of men against Gods predestination answered Rom. 9. 20. Aug. in Ioan. tract 26. Aug. Epist. 59 ad Paulin. Gregor in Iob. cap. 9. Predestination takes not away the second causes and meanes of saluation Sathans diuinitie teacheth Atheists to despise the means of saluation God giues his blessings by meanes therefore they should not neglect the meanes who seeke the blessing Hos. 2. 21. Rom. 10. 13 Comfort our election before time cannot be disanulled by any creature made in time Sauing grace is communicated to few therefore should be the more esteemed Mat 8. 11. So is it in nature that rarest things are most regarded Predestination is vnto glory by a conformitie with Christ in our present life Eph. 1. 4. As Christ is the life so is he the way neither can wee come to life but by the way Ioh. 14. 6. Conformitie with Christ wherein it stands Workes done by Christ are threefold 1. personall workes of Redemption 2. Miracles 3. workes of a godly life In the first and second Papists are apish imitators In the third onely should we follow the Lord Iesus Iohn 13. 15. Iohn 15. 12. Mat. 5. 44. Heb 12. 1. We must also follow the Lord Iesus in suffering Augustine Luke 23. 43. Reasons mouing vs to a coÌ„formitie with Christ. The Image of God is our most auncient glory stollen from vs by Sathan and which we should seek to recouer Sathan a double deceiuer Iesus Christ hath first conformed himselfe vnto vs. We cannot be saued except we be comformed to him The name of the first borne three wayes ascribed to Christ 1. as God 2. as man 3. as a mediator Col. 1. 15. Luke 2. 7. 1. Cor. 15. 20 Priuiledges of the first borne are two 1. excellencie of strength 2. excellencie of dignitie Mat. 28. 18. Mat. 3. 17. Miserable are they in this age who doe not acknowledge Christs prerogatiue Whatsoeuer excellencie our elder brother hath it is for our benefit Brethren in Christ are many wayes knit together Ioh. 1. 13. The greatnes of Christs loue toward vs in making vs his brethren What a cleare sight of saluation is here discouered to the Christian. The prerogatiues of a Christian are farre more honourable than any that worldlings can claime to Psal. 87. 3. The most sure and auncient Charters of a Christian to his inheritance Calling is the first manifestation of our Election forerunner of our Glorification What the inward calling is In this Calling there is a taking of some leauing of others God hath taken vs out from amoÌ„g the children of wrath as he took Lot out of Sodome No difference by nature betweene elect men reprobate till our calling make it The time of our calling is to vs as the deliuerance from Egipt or the yeere of Iubily to Israel Calling being a new creation is onely wrought by God August de verb. Apost Man hath not so much as minde of it when it comes to him None are called by this calling but they who are elect What a wonderfull distinction this calling makes among men Miserable are they whom this calling hath not seperated The time of our calling is called a yeere a day to tell vs it is but 〈◊〉 Ioh. 12. 35. Rom. 13. 11 No Grace will be offered to vs after this life Aug. Euodio Epist. 99. Cyprian Sathans principall pollicie is to steale away from men the time of grace Exod. 8. 10 Iustification posterior to Calling in order not in time The word of Iustifying three wayes taken Luke 7. 29 Iustification is opponed to coÌ„demnation How the state of the controuersie of Iustification stands betweene vs and the Papists Foure names giuen to that righteousnesse by which wee are iustified The consideration that Christs righteousnes is ours stoppeth the mouth of all that impugnes our Faith Works not of the vnregenerate onely but of the regenerate also excluded from the act of Iustification Proued by examples The same proued by reason Augustine Eccles. 7. Bern. in fest omniuÌ„ sanct serm 1. How it is that workes of men regenerate doe not merit seeing they are workes done in vs by the spirit of Christ. Heb. 1. 3 Faith works are not simply opponed to other for they are inseperable but opponed onely in the act of Iustification Workes not of the Ceremoniall law onely but of the Morall also excluded from Iustification The distinction of the first and second Iustification improued Iustification Sanctification distinct benefits Iustification Sanctification inseperably conioyned Glorification our last and highest estate out of which we shall neuer be changed How the glorification of our bodyes shewes Gods wonderfull goodnesse and power Three degrees of eternall life The first degree is in this life hath in it these three 1. Righteousnes 2. Peac. 3. Ioy. A three-fold ioy we haue in this life 1. Pet. 1. By the ioyfull first fruites of eternall life we may iudge of the fulnesse thereof Bern. in cap. iâ—iun Ser. 2. Basil. ser. in Gord. Mart. This ioy is not found but in the depth of a contrâ—â—e heart Of the second and third degree of eternall Life Chrisost. Basil. Tertull. The conclusioÌ„ of the whole Chapter consisting first of a generall secondly of a particular triumph The first part of his generall triumph nothing can bee against the Christian to hurt him Worldlings euill iudges of Gods presence who measure it by externall prosperitie Gen. 25. 22. Not by inward Grace The presence of God exempts not
already by himselfe and in his owne person but for our sanctification Secondly the good workes of men regenerate are so wrought by Christ in vs that they are also wrought by vs and we haue our working in them and therefore by reason of our imperfection cannot be perfect for as the fountaines of the actions are so must the actions be themselues the fountaines are mixed being partly good and partly euill for our mind is not so illuminated that there is no darknesse in it neither is our hart so sanctified that there is no vncleannesse in it and therefore the actions flowing from thence cannot be perfect workes of light and sanctification They insist yet further and obiects if the Apostle say they in his conclusion we are iustified by Faith without the workes of the Law did vnderstand the workes of Grace then it would follow that he oppones things which are not to be opponed for workes and Grace workes and Faith workes and Christ are not opposite but agrees very well together as the cause and effect as the tree and the branch To this we answere that Faith and workes agrees well together but there is no thing in the world which agree so well the one with the other but in some things they may be opponed as for example the tree and the branch agrees very well together but if the question be moued whether the tree beares the branch or the branch the tree in this they are opponed that which is affirmed of the one must be denyed of the other Againe there is a very sweet harmony betweene a naturall Father and the sonne the one of them cannot be without the other for hee is not a Father who neuer had a sonne neither is he a sonne who neuer had a father but if this be the question which of them gaue beginning to another here we must oppone them affirming that of the one which wee deny of the other In like manner there is a very sweet harmonie and agreement betweene Faith and good workes but if this be the question for which of them it is that God doth iustifie vs there wee must oppone them affirming with the Apostle that we are iustified by Faith and not by workes alway the opposition is not simple but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their second euasion is a distinction of the workes of the Law Morall and Ceremoniall It is true say they that the workes of the law ceremoniall iustifies not but the workes of the Law Morall iustifies But the Apostle in his conclusion excludes from iustification the workes of the Law Morall for these reasons he excludes those workes of which he hath proued both Iewes and Gentiles to be guiltie but so it is he hath proued them to be guiltie of the transgression of the Law Morall as is euident out of the sins wherewith he charges them therefore c. Secondly he excludes from iustification the workes of that law by which comes the knowledge of sinne but so it is the knowledge of sinne comes by the law Morall therefore c. I had not knâ—wne saith the Apostle that concupâ—â—cence is a sinne except the law had said thou shalt not couet Now it is euident that this is a pâ—ecept of the law Morall Their third euasion is by a distinction of the first and second iustification the first whereof say they is by Faith but the second is by workes But this twofold iustification is also forged for iustificatio est actus indiuidius simul totus there is no first and last in the act of iustification hee that is once condemned iudicially stands so and hee that is absolued stands so Againe this distinction confounds two benefits iustification sanctification which to them is the second iustification That they are distinct benefits the Apostle doth teach vs Christ is made to vs righteousnesse and sanctification but they inconsiderately confound them for if these new qualities infused by Grace into the soule of man and good workes flowing there from be the matter as they say of mans second Iustification then let them tell vs what is the matter of his sanctification To conclude this these are two inseperable benefits to whomsoeuer the Lord imputes the righteousnes of Christ and giues them Faith to accept it as their owne like as for it hee absolues them from sinne and death and adiudges them vnto life so also incontinent workes he in them by his holy spirit an inherent righteousnesse by which they become new creatures so that our iustification hath inseperably annexed with it sanctification But this sanctification of ourâ— is so imperfect that howsoeuer it be accepted of the Father for the righteousnesse of Christ yet is it not so perfect nor sufficient that for the merit thereof wee dare seeke to be absolued from our sinnes and receiued into fauour Them he also glorefied Glorification the last lincke of the chaine is the last and highest benefit that we haue by Christ by which both our soule and body shall be restored to a greater glory and more happy than euer wee enioyed in Adam Hee had his owne most excellent priuiledges hee had this inward glory that he was created to the image of God hee had also for outward glory a dominion and Lordship ouer all the creaâ—ures of God the heauens were made beautifull for his sake the earth made fruitfull Paradise assigned to him as a speciall garden of pleasure and all the creatures ordained to serue him but by our second creation we are beautified with more excellent priuiledges that same image is restored to vs new heauens and new earth created for our sake and with all these we shall haue the Crowne of perseuerance which Adam had noâ— for glorification is our last and highest happie estate out of which wee shall neuer be transchanged and therefore the Apostle goes not beyond it And herein appeares the Lords wonderfull power and goodnesse who of the fall of man takes occasion to make man better than hee was before the fall Our bodyes shall not be raised like to Adams body for euen in the state of innocencie hee was mortall but they shall be raised vp like to the glorious body of Christ. Salomon built a Temple the Chaldeans destroyed it and it was neuer againe restored to the former glory which moued the auncient men to mourne when they saw how the glory of the second Temple was not like the glory of the first but it shall be the great ioy of our auncient Father Adam when hee shall see how farre the glory of the second creation shall exceed the glory of the first Of this Glorification the Apostle speakes in the time past partly to declare the certainetie thereof and partly because it is already begunne for there are three degrees of that Glory The first in this life and that is our sanctification called by S. Iohn the first resurrection and by S. Paul our
transformation into the glorious image of God The second is in the houre of death and that is a neerer vnion of our soules with Iesus The third will be in the last day wherin both soule and body shall be glorified this is the highest step of Salomons throne vnto the which we must ascend by the former degrees As for the beginning of this glory which now wee haue it consists in these three Righteousnesse Peace and Ioy there is a ioy which is no presumption flowing from a peace which is not securitie bred of righteousnesse which is not hypocrisie in these three stands the beginning of eternall life here vpon earth and in the perfection of them shall consist the perfection of eternall life afterward in heauen perseuerance in righteousnesse peace ioy and glory being adioyned vnto them This Ioy which is the highest degree of eternall life wee can attaine to here vpon earth hath also these three degrees first there is a Ioy which ariseth of beleeuing wee haue not as yet seenâ— the Lord Iesus yet doe wee beleeue in him and reioyce in him with Ioy vnspeakeable and glorious Secondly there is a Ioy which ariseth of feeling and tasting taste and consider how gratious the Lord is and this feeling is much more than beleeuing Thirdly there is a ioy which ariseth of sight and of spirituall embracing such vvas the ioy of Simeon when hee saw that promised saluation and embraced the Lord Iesus in his armes Hereof ariseth to vs first a lesson of comfort if the beginnings of this glory be so great that as S. Peter saith they bring to vs ioy vnspeakable and glorious what shall the fulnesse thereof be let this waken in vs a loathing of these vaine perishing pleasures and a longing for that better and more enduring substance Certe non sunt tibi not a futura gaudia si non renuit consolari anima tua donec veniant thou knowest not those ioyes which are to come if thy soule do not refuse all comfort till they come vnto thee Certe si sempiterna essent haec terrena tamen prae coelestibus essent commutanda Certainely albeit these earthly things were eternall yet were they to be exchanged with those that are heauenly And therefore let the little tast of that ioy which wee haue now worke in vs a greater hunger and thirst after the fulnes thereof And againe we are here to be remembred that as pearles are found in the bottome of the water and gold is not gotten in the superfice but bosome of the earth so this ioy is not to be found but in the inward parts of a broken and contrite spirit many speake of this ioy who neuer felt it Righteousnesse is the mother of Peace and Peace the mother of Ioy they who haue not learned to do well and cannot morne for the euil which they haue done how shall they taste of the ioyes of God wee must pearce by the hammer of contrition into the very inward of our harts or euer we we can finde the refreshing springs of Gods sweet consolations arising vnto vs. It deceiues many that they thinke eternall life is not begunne but after death but assuredly except now thou get the beginnings thou shalt neuer hereafter attaine to the perfections thereof and therefore looke to it in time As for the second degree of this glory which is a neerer vnion of our soules with Iesus Christ after our dissolution by death it is not my purpose now to insist in it As for the third degree which consists in the glorification both of our soules and bodyes we haue spoken of it before specially in the 18. verse Now the Tabernacle of God is with men but then shall our securitie be without feare and our glory consummated when we shall dwell in the Tabernacle of God vnto the which the Lord bring vs all for Iesus Christs sake Amen THE GLORIFICATION of a Christian. VVhere you may see the counsaile of GOD concerning mans Saluation more cleerely manifested THEY THAT HAVE EYES MAY COME and see the Christian possessed and crowned in his heauenly Kingdome Which is the greatest and last benefit wee haue by Christ Iesus our Lord. Come and see Written by Mr. William Cowper Minister of Gods word at Perth LONDON Printed by Thomas Snodham for William Firebrand and are to be sould at his shoppe in Popes-head Pallace 1609. TO THE MOST EXcellent Vertuous and Gratious Prince Henry by the Grace of God Prince of Wales and Heyre Apparent vnto the most famous Kingdomes of England Scotland Fraunce and Ireland All happinesse in this life and eternall Glory in the life to come THat which the Apostle hath seuerally deliuered in the two former Discourses dedicated to your most Royall Parents hee now in this last Treatise collects and conioynes in one which therfore of right can appertaine to none more then to you Sir who being by them both the happy fruite of heauenly prouidence and decrest pledge of their mutuall loue and ioy may iustly challenge interest in the smallest good ouer which their names are named Sir here is the way to that Crowne of Triumph which the more you know the more I hope shall you place your glory in it Crownes of earthly Kingdomes are indeede the gâ—fts of God but such as bring not so much Honour as they breed vnquietnesse O nobilem magis quam foelicem pannum said Antigonus If the cares which dwell in the Diadem wâ—re knowne no man would stoope to the ground to take it vp said Seleucus And albeit it be not giuen to all to know this in their entrie to Honour yet are they all compelled to acknowledge it in the end Seuerus Monâ—rch of the world found his Crownes but comfortlesse to him in death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue said hee beene all things and it profiteth mee nothing Not onely the teares of Xerxes but the laments of Salomon may witnesse to all the world that the end of the worme-eaten pleasures of this life is heauie displeasure yea the golden head of Babell had at length worms spread vnder him worms to couer him Esa. 14 For all flesh is grasse and the glory thereof as the flowre of the field Onely The word of the Lord endures for euer By which that same God who hath called you to be an apparant Heyre of the most famous Kingdomes on earth doth also call your Grace to a more certaine inheritance of a better Kingdome in heauen which cannot be shaken whereby aboue other Princes and Rulers of the earth yee are blessed if so be yee answere your Calling endeauouring to be no lesse than you are named Principem te agnosce neseruias affectibus It is vnseemely in any but most of all in a Prince to become asâ—ruant eyther to the corrupt humours of men without him who creeping in into the Courts of Kings like wormes into the bosome of excellent trees doe nothing but consume