to accept of Christ upon his own terms Hos. 2. 18. 2. If sin have not dominion over us Rom. 6. 12. 3. If the Lord put his laws into our minde and write them in our hearts Heb. 8. 8. * It is an allusion to the two Tables of the Law They were first written by the finger of God and then put into the Ark so God first writes the Law in our hearts and then puts it in our mindes The writing of the Law in the heart signifies 1. Similitudinem a conformity an inward principle and disposition in the heart answerable to the doctrine in the book 2. Permanentiam continuance it is not a flitting but a binding principle Litera scripta manet All the errours almost of these times may be confuted from the doctrine of the covenant Heb. 8. 9 10 11 12. 1. Merit and supererogation of works Satisfaction given to justice must be commensurate to that justice which it must satisfie infinite 2. The Popish and Arminian doctrine of Free-will Can man work in a way of grace so as to determine and make it effectuall before he have grace a principle of working Can a man receive grace offered without a speciall work of grace stirring and exciting him I will write my laws in their hearts the promise then written in the heart is the foundation of all our faith and the precept of all our obedience 3. For in vocation of Saints Christ is the Mediatour of the new Covenant He is touched with our infirmities and yet cloathed with majesty to his Father he gives his merit for us from his Father he gives his Spirit to us 4. That Arminian doctrine of universall grace and redemption that Christ should die intentionally for all Where ever the merit of Christs death goes there goes his Spirit the price and power of his death are equal all have not the Spirit of Christ therefore not his merit The Socinians deny the satisfaction of Christs death justice must have satisfaction Christ they say came into the world to be an example and give us a patern of vertue as the Pelagians say we have Adams sin by imputation They deny all infused habits of grace and would only have moral perswasions The Antinomians also are hence confuted there must needs be a work of grace in a man else the death of Christ will be ineffectuall then some principle of grace must be put into us The old rule may stand still though there be a new principle put into the heart because the holines of God is not varied The Anabaptists the covenant is with the house of Israel and Gods children born in the covenant are of the house of Israel Some say men are miserable two waies by Adams fall 1. As we stand under his covenant and so come short of conformity to the Law which requires perfect personal and perpetuall obedience 2. As we bear his image life and eternall salvation is offered on impossible terms therefore say they in conversion there is required a double change 1. Morall which is the change of a mans covenant 2. Physical the change of a mans image So that as a mans covenant is such is his state if under the first covenant he is in a state of sin of bondage and death if he be under the second covenant he is in a state of grace of liberty and life because he is no longer a son of the bond-woman but of the free-woman A man in Christ is freed from the Law as a covenant in these respects 1. For justification Gal. 2. 21. in respect of condemnation Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 5. 23. against such persons not works there is no law 2. He is freed from the Law in respect of irritation there is a power in it to stir up the lusts of men Ro. 6. 14. For ye are not under the law as a covenant whether we understand it of its condemning or irritating power but under grace 3. In respect of coaction the law causeth him not to do duties or forbear sins out of fear of the curse of it Gal. 5. 18. Ye are not under the Law viz. constraining 1 Tim. 1. 9. A godly man is perfectly freed from the Law as a covenant in respect of justification and condemnation he is freed by degrees from the irritation and coaction of the Law al those that are out of Christ are under the law for justification condemnation irritation and coaction The covenant of grace is the same for substance now to us since Christ was exhibited and to them before he was exhibited but the manner of administration of it is different because it is 1. Now clearer things were declared then in types and shadows heaven was typed out by the land of Canaan we have things plainly manifested 2 Cor. 3. 12. in this respect it is called a better testament or covenant Heb. 7. 22. not in substance but in the manner of revealing and they are said to be better promises Heb. 18. 6. 2. Of greater extent Then in Iudah was God known now to all Nations 3. Abundance of the Spirit is poured out now some few men then had a great deal of grace but * generally now men partake of abundant more grace * both for knowledge and holinesse CHAP. VI 2. Of the Promises CHristians have many and great Promises 2 Cor. 7. 1. 2 Pet. 1. 4. whereby are given to us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} great and precious promises 1. God makes them they are the Promises of a great God Great persons make great promises 2. They are made to Gods people his elect a King will not bestow mean things upon his Favourites Reasons Why God makes great Promises to his people 1. Hereby God sets forth his love to them Tit. 1. 2. 2. That we might have ground for our faith and hope here in this world we are in a state of expectation Heb. 11. 39 40. 3. That hereby he might support them in their many troubles Gen. 15. 1. Heb. 10. 35 36. This is a mercifull administration of the Lord Adam had all his good things in possession he soon lost them by the Promises they are as certain as if we had them already 1 Pet. 1. 3. The Promises are sure and certain God hath confirmed them 1. By the Sacraments 2. By oath the strongest confirmation that may be Heb. 6. 17 18. The faith of Gods people is built upon two pillars his power and faithfulnesse resembled by those two pillars 1 King 7. 21. Boâ—â— in it is strength Jachin he will establish 1. Gods power that is often given as a prop to uphold our faith in his Promises Mat. 22. 21 29. Rom. 4. 20. 11. 23. 2. His faithfulnesse Heb. 10. 23. 1 Pet. 4. 19. When Gods Promises come to be fulfilled to his people they finde twice as much in them as they expected 1
THE Saints Encouragement IN EVIL TIMES OR OBSERVATIONS Concerning The MARTYRS in generall withâ—some memorable Collections OUT OF Foxes three Volumes Martin Luther The Covenant and Promises Living and dying by faith By EDWARD LEIGH Esquire REVEL. 14. 13. Blessed are the dead which die in the LORD Mori timeat qui ad secundam mortem de hâc morte transibit Cyprian de mortal LONDON Printed by A. M. for William Lee and Thomas Vnderhill 1648. TO THE CHRISTIAN READER READER THe Church even in her Infancy the Christian Church was under the Crosse Stephanus lapidatus Jacobus trucidatus saith Austin Stephen was stoned and James beheaded The Church hath had two kinde of persecutions one from Rome ethnicall the other from Rome Papall After the Apostles what a continuall storme arose against Christians which lasted three hundred years under the ten monsters of men those bloudie Emperours Nero Domitian Trajane Antoninus Severus Maximinus Decius Valerianus Aurelianus Dioclesianus whose rage was such as a man could not set his foot in Rome but tread on the graves of Martyrs Nero was the Authour * of the first grand persecution wherein Saint Peter as it is said and Saint Paul were martyred at Rome with others innumerable and Jacobus Iustus at Jerusalem whence Tertullian inferred That the Gospel must needs be a precious thing because Nero hated it Dioclesian raised the tenth and extreamest persecution * wherein Churches were overthrown Bibles burnt whole Cities razed women hanged upon trees naked with their heads downwards The Christians yet in that time under the Heathen Emperours had many lucida intervalla many breathing spaces under Princes not altogether so bloudy But the Popes have persecuted the Protestants for six hundred years together and that without any intermission I might exemplifie in many of their cruell practices 1. In their wars against the Waldenses and Albigenses 2. In the Massacre of France in which the rivers were died with bloud 3. In our tempora Mariana Queen Maries daies Who hath not heard of bloudy Bonner and Gardiner 4. In the rebellious insurrection in Ireland and the cruell butchery of above 200 thousand Protestants there Platina writes of seventeen thousand martyred by Dioclesian but Meterane writes of 50 thousand slaughtered by the Pope only in the Low-countries and that in the time of Charles the 5th Natalis Comes of sixty thousand in France only in one year Iulius the second in seven years shed the bloud of above two hundred thoâ—sand Christians Antichrist is drunk with the bloud of the Saints Revel. 17. 6. and 18. 24. In her that is Babylon now Rome was found the bloud of Prophets that is of all those that preacht the Word of God and of Saints and of all that were slain upon the earth They were put to death by the authority of the Pope Some hold that the bitterest persecutions of the Church of God are yet to come but two considerations may much support the spirits of Gods people 1. The shortnesse of the Persecutours lives and their miserable ends for the most part 2. The good that comes to the Church of God by affiction and persecution I will not speak of the short lives of many Popes and the short reign of Queen Mary * nor of the miserable end of many persecuting Emperours but shall out of Foxes Martyrology instance in the exemplary punishments of some of the persecutours of our Martyrs George Eagles alias Trudge over the world hid himself in a Corn-field and by the benefit of the height of the Corn and breadth of the field he had escaped had not Ralph Lurdane one of his persecutours with more malicious craft climbed a high tree to view over the place and so descried him This persecutour a lewd fellow of life for theft and whoredome within a few years after he had apprehended the foresaid George Eagles for gain of money he himself was attached of felony for stealing a horse condemned and hanged in the same place and Town of Chelmesford where George Eagles before suffered martyrdome A Bishop coming to Stephen Gardiner Bishop of Winchester on his death-bed put him in remembrance of Peters denying his Master he answering again said That he had denied with Peter but never repented with Peter and so both stinkingly and unrepentantly died Doctour Storie was a great enemy to the Protestants in Queen Maries daies but in Queen Elizabeths reign he being beyond sea was by a handsome wile brought over into England and suffered as a Traitour on whom the boyes sung these verses D. Story for You I am sorrie The hangman must have Your gown Your father the Pope could not save You from the rope For all his triple crown Secondly The people of God like Commomile the more they were trod on the more they did spread and like Rabbets in frosty weather did thrive under persecution One * saith Martyrologie and catechizing were the great engines by which the reformers battered down Poperie Jerome compares the state of the Châ—rch under Constantine and some Christian Emperours with that under Dioclesian and some persecuting Emperours under the former the Church increased much Potentia divitiis in power and wealth but diminished virtutibus in vertue How strangely was that promise accomplished in England and France Whosoever will save his life shall lose it and whosoever will lose his life for my sake shall finde it William Wolsey Martyr being in prison sent by another a noble to Richard Denton with this commendation That he marvelled he tarried so long behinde him seeing he was the first that delivered him the book of Scripture into his hand and told him that it was the truth desiring him to make haste after as fast as he could This money and message being delivered to Denton almost a year after Wolsey was burned his answer was this I confesse it is true but alas I cannot burn But he that would not burn in the cause of Christ was afterward burned against his will for his house was set on fire and while he went in to save his goods he lost his life On the contrary some that were in prison and purposed to suffer for the truth were â—y the death of Queen Mary happily preserved that being a true observation which * one hath As good husbands do not put al their corn to the oven but save some for seed so doth God ever in the worst of persecutions When Henry the fourth of France had conquered his enemies he turned Papist and gave this reason of it That he might settle himself in peace and safety Ravilliak who slew him confessed that the reason why he stabbed him was because he was of two religions It is well noted by a Reverend Divine * That the book of martyrs was in high esteem all the days of Queen Elizabeth All Churches by authority were injoyned to have it so as all that would might read it There was scarce a
nox Et calcanda semel via lethi When it was told Anaxagoras that both his sons which were all he had were dead being nothing terrified therewith he answered Sciebam me genuisse mortales I knew I begat mortall creatures There are three speciall reasons why all must die 1. Because God hath so decreed it Heb. 9. 27. 2. All men are made of one mould and matter Job 4. 19. Dust thou art and unto dust shalt thou return Gen. 3. 19. 3. Because all have sinned Rom. 5. 12. Wherefore as by one man sinne entred into the world and death by sin and so death passed upon all men for that or in whom all have sinned Beza prefers that version in whom In Adam legally as they stood under his Covenant in him naturally as they bear his Image Sin brought death into the world either meritoriè as it deserves wrath or privativè as it takes away the power of the law to conferre life Rom. 6. 23. The wages of sinne is death The word in the * Originall signifies properly victuals because victuals were that which the Roman Emperours gave their souldiers as wages in recompence of their service but thence the word extends to signifie any other wages or salary whatsoever Death is then certain because no man can eschew it yet it is 3. waies uncertain 1. In regard of time no man knows when * he shall die Hezekiah only had a lease of his life 2. In regard of place * no man knows where he shall die 3. In respect of the kinde of death no man kuows what death he shall die whether a naturall or violent death Objection 1 Cor. 15. 51. We shall not all sleep but we shall all be changed Christ is said to be the judge of the quick and dead therefore all men shall not die Answer Cajetan on 2 Thes. 4. 17. gives both a succinct and sufficient answer Statutum regulare est illos autem non mori singulare est Others say that change shall be a kinde of death Secondly The misery that comes to the wicked by death Every man in an unregenerate estate lies under the fear of death 1. The Scripture thus frequently sets forth naturall men Heb. 2. 15. And deliver them who through fear of death were all their life time subject to bondage Job 18. 14. Death is called The King of terrours an ordinary hebraisme as the Lord of glory that is most glorious death hath a dominion over them Luk. 1. 79. The shadow of death that is such darknesse as strikes men with fear of death 2. All unregenerate men hate the very thoughts of death Isa. 28. 15. Lewis the 11th of France straitly charged his servants that when they saw him sick they should never dare to name that bitter word Death in his ears 3. Thoughts of death often imbitter all the comforts of this life The reasons of this truth may be these 1. Because death is contrary to nature it self and to that inseparable desire of its own preservation it being a dissolution of the whole man and a separation of two most loving companions the soul and body by vertue of that ancient curse Gen. 2. 17. Yet it is not an enemy to the godly mans person though it be to his naturall estate 1 Cor. 3. 22. Christ did maledictionem benedicere paupertatem ditare ignominiam glorificare saith Luther 2. Because they die in their sins they must themselves conflict with the terrours of death 1 Cor. 15. 55. John 8. 44. Sin in every man brings with it a secret guiltinesse which makes him fear something worse will follow after death 3. It puts an end to all the benefits and comforts of this life Son remember that in thy life time thou receivedst good things It deprives him of friends goods pleasures credit 4. It puts an end to all his hopes Job 11. ult. Their hope shall be as the giving up of the ghost 5. His conscience shall then be awakened this is the worm 6. It brings him to the barre of judgement Heb. 9. 27. He must go to God to give an account in whom he hath no interest 7. All offers of grace shall be at an end 8. It is the inlet to eternity and puts them into an unchangeable condition In the next place I shall resolve some questions about death 1. Question Whether it be lawfull to desire death We have examples of both kindes Paul desired to be dissolved but Hezekiah mourned and prayed exceedingly against it so did David Psal. 102. yet he rashly wished to die for Absolom 1 Sam. 18. 33. The Israelites offended this way Would God we had died in Egypt and would God we had died with our brethren Elisha Job and Jonah were to blame this way O that I had never been born said Job O that I had died so soon as I was born O that I might die out of hand for these are the three parts of his desperate words It is often in the mouths of wicked people would I were dead and I would I were out of the world If they were to die indeed they would be loath enough to it Like the man in the fable who being wearied with his burden of sticks lay down and called for death but when death came indeed to take him and said What shall I doe man thou calledst me I pray thee said he help me up with my burden of sticks To answer this question we must distinguish 1. Of desire there is Desiderium carnale spirituale heroscum a carnall spirituall and heroicall desire If this desire ariseth 1. From diffidence of Gods help and succour 2. From impatience under crosses Or 3. From shunning of those labours and pains which are to be endured for Gods glory and the Churches good it is very sinfull but if it arise from a holy desire to injoy the presence of Christ and to be freed from sin it may be lawfull Secondly We must distinguish of the manner in desiring which is either absolute or conditionate if it be a conditionate one with submission to Gods will as long as the Church hath need of him it may be lawfull Domine si adhuc populo tuo sim necessarius nâ—llum recuso laborem 2. Question Whether a godly man may fear to die Answer He may 1. For some sin that he is not enough humbled for 2. For want of the clear evidence of pardon and assurance of interest in Christ 3. Question Whether may one pray against a sudden and violent death Answer A violent and sudden death chiefly by some immediate hand of God is tedious to mans nature The Apostles themselves in a tempest made bold to waken Christ with some what a reproving speech Master carest thou not that we perish Christ told Peter foretelling a violent death that he should be led to it as to that which he would not meaning
did he fail his promise but returned unto his prison again rather preventing his hour then breaking his fidelity He slept not commonly above four hours in the night and in his bed till sleep came his book went not out of his hand He counted that hour not well spent wherein he did not some good either with his pen study or in exhorting of others Whosoever saith he hath not learned the lesson of the crosse hath not learned his A B C in Christianity He was not content till he found God coming into his spirit with severall dispensations according to the severall parts of his prayer The keepers wife came up suddenly to him he being in the keepers chamber as one half amazed and seeming much troubled being almost windelesse said O M. Bradford I come to bring you heavy news what is that said he marry quoth she to morrow you must be burned and your chain is now a buying and soon you must go to Newgate with that M. Bradford put off his cap and lifting up his eies to heaven said I thank God for it I have looked for the same time and therefore it cometh not now to me suddenly but as a thing waited for every day and hour the Lord make me worthy thereof Creswell offering to make sute for M. Bradford He thus answered Iâ— the Queen will give me life I will thank her if she will banish me I will thank her if she will burn me I will thank her if she will condemâ— me to perpetuall imprisonment I will thank her Some of the subscriptions of his letters were observable The most miserable heardhearted unthankfull sinner John Bradford A very painted hypocrite John Bradford Christopher Waid As soon as he was fastened to the stake he spake his hands and eies being lifted up to heaven with â— cheerfull and loud voice the last verse of the 86. Psalm Shew me â— token for good that they which hate mâ— may see it and be ashamed because thou Lord hast holpen me and comforted me Fire being put unto him he cried unto God often Lord Jesus receive my soul without any sign of impatiency in the fire till at length after the fire was once throughly kindled he was heard by no man to speak still holding his hands up over his head together towards heaven even when he was dead and altogether rosted as though they had been staid up with a prop standing under them Robert Samuell a Minister He would often in prison have drank his own water but his body was so dried up with his long emptinesse that he was not able to make one drop of water After he had been pined with hunger two or three daies together he then fell into a sleep as it were one half in a slumber at which time one clad all in white seemed to stand before him which ministred comfort unto him by these words Samuel Samuel be of good cheer and take a good heart unto thee for after this day shalt thou never be either hungry or thirsty Which thing came even to passe accordingly for speedily after he waâ— burned and from that time till bâ— should suffer he felt neither hungâ— nor thrist Robert Glover After he was condemned by the Bâ—shop and was near his death twâ— or three daies before his heart beinâ— lumpish and destitute of all spiritualâ— consolation he felt in himself â— aptnesse nor willingnesse but ratheâ— a dulnesse of spirit full of much disâ—comfort to bear the bitter crosse oâ— martyrdome ready to be laid upoâ— him Whereupon fearing in himself least the Lord had utterly with drawn his wonted favour from hiâ— he made his moan to Austen Benhâ—â— a Minister and his familiar frienâ— signifying how earnestly he had praâ—ed day and night unto the Lord anâ— yet could receive no motion no sense of any comfort from him unto whom the said Austen answerinâ— again desired him patiently to waiâ— the Lords pleasure and howsoeveâ— his present feeling was yet seeing his cause was just and true he exhorted him constantly to stick to the same and to play the man nothing misdoubting but the Lord in his good time would visit him and satisfie his desire with plenty of consolation whereof he said he was right certain and therefore desired him whensoever any such feeling of Gods heavenly mercies should begin to touch his heart that then he should shew some signification thereof whereby he might witnesse with him the same and so departed from him The next day when the time came of his martyrdome as he was going to the place and was now come to the sight of the stake although all night before praying for strength and courage he could feel none suddenly he was so mightily replenished with Gods holy comfort and heavenly joyes that he cried out clapping his hands to Austen and saying in these words Austen he is come he is come and that with such joy and alaâ—rity as one seeming rather to be risen from some deadly danger to liberty of life then as one passing out of the world by any pains of death Such was the change of the marvellous working of the Lords hand upon that good man Bishop Ridley He offering to preach before the Lady Mary being made Queen was refused He was after brought by Sir Thomas Wharton to a room and desired to drink After he had drunk he paused a little while looking very sadly and suddenly brake out into these words Surely I have done amisse Why so quoth Sr Thomas Wharton For I have drunk said he in that place where Gods Word offered hath been refused Whereas if I had remembred my duty I ought to have departed immediately and to have shaken off the dust of my shoes for a testimony against this house These words were spoken by him with such a vehemency that some of the hearers afterward confessed that it made their hair stand upright on their heads The night before he suffered his bear'd was washed and his legs and as he sate at supper the same night at M. Irishes who was his keeper he bad the hostesse and the rest of the bord to his marriage for saith he tomorrow I must be married and so shewed himself to be as merry as ever he was at any time before M. Ridley looking as he was going to the stake espied Master Latimer coming after unto whom he said O be ye there Yea said M. Latimer have after as fast as I can follow After they came both to the stake D. Ridley with a wondrous chearfull look ran to M. Latimer imbraced and kissed him and as they that stood near reported comforted him saying Be of good heart brother for God will either asswage the fury of the flame or else strengthen us to abide it D. Smith preached at the burning of Bishop Ridley and M. Latimer on the first of the Corinth 13. 3. wherein he railed against the Martyrs and these two especially crying
least degree of saving faith will serve for justification sanctification adoption salvation but not for consolation Every blast of temptation overthrew the Disciples while they were weak beleevers they questioned the truth of all Christ therefore rebukes them for it and saith Why are your hearts troubled Paul when he could say I know whom I have beleeved though after he was told he should be whipt he said none of these things troubled him Thirdly He gets acquaintance with some things in the covenant of grace which may take off those objections that usually trouble beleevers which are four and these doe hinder Gods people from living by faith 1. They finde corruption in their hearts this should no way hinder their comfort if they hate it and strive against it 2. Temptations trouble them whereas Gods own people are liable to temptations of all sorts 3. Afflictions God breeds them up which are in covenant with him under divers and great afflictions 4. Desertions They finde not the working of Gods Spirit nor the assurance of his favour God many times leaves his best children to great and sad desertions Fourthly Thou must get sound acquaintance with the Promises of the Gospel else thou wilt be to seek in time of trouble Some generall Promises concern all estates we can be in all things shall work for good to them that fear God and no good thing shall be wanting to such 2. There are excellent promises in the Scripture for any condition imaginable Fiftly As the exigents or occasions require whether to bear afflictions or go through temptations act thy faith upon that Promise which sutes thy present need A good man having all taken from him and his wife desiring to know how he and his family would live he said he would now put his bond in suit Think on Gods power truth love and Christs interest in the Promises to incourage thy soul Sixtly As a Promise from God must be measured by faith so only by faith not by carnall sense or reason doe as Abrahaem did he never told his wife Sarah when he was to go cut his childes throat and offer him a sacrifice to God Seventhly Faith must be helped with a use of all other means which God hath appointed to attain the blessing 2 Sam. 7. later end Psal. 5. 3. Psal. 119. Deal well with thy servant according to thy word Faith made Noah to build him an Ark work belongs to us successe to God Eightly Resolve to wait the Lords leasure in all thy beleeving limit him not to the time or manner of delivering thee resolve God shall do it in his own time if thou hast an able good paymaster thou wilt be willing he should pay thee how and when he will He that beleeves will not make haste Ninthly Get thy will so far subdued to Gods will that his will may be thine as near as it is possible for poor sinners to attain it learn to say Gods will is the best will Rom. 12. 3. 4. Tenthly Study the life of holines let David be an example to thee he had great communion with God and knew how to improve a Promise Some think one ought to beleeve whatever corruptions he gives way to they say men are duty-mongers merit-mongers Others of Gods people are too much dejected with the remainders of their own corruption CHAP. VIII 2. Of dying in Faith QValis vita finis ita He that will die in faith must first of all live by faith and there is but one example in all the whole Bible of a man dying in faith that lived without faith viz. that thief upon the crosse To die by faith is when a man in the time of death doth with all his heart rely himself wholly on Gods speciall love and favour and mercy in Christ and as it is revealed in the word Religion is seen in its glory when one not only lives but dies in Christ Phil. 1. 21. For me to live is Christ and to die is gain And ver. 20. So now also Christ shall be magnified in my body whether it be by life or death If I live by preaching if I dy by suffering Dr Preston said a little before his death I have longâ— conversed with Christ in the world and though I change my place I shall not change my company Revel. 14. 13. Blessed are the dead which dy in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works doe follow them In the Lord that is say some for the Lord as Ephes. 4. 1. Which suffer death for Christ rather in the faith of Christ being incorporated into him {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from henceforth as Rom. 8. 1. and 16 17. That constantly hold out in these times of persecution say some presently saith Dr Rainolds from the very time of their death they rest from their labours of their particular calling under afflictions from God and persecutions from men under sin temptations desertions And their works That is metonymically the rewards of their works as 2 Cor. 5. 26. Do follow them accompany or go with them the words well weighed sound so When a godly man dies he dies in the â—ord by vertue of his union with Christ when there is a dissolution of the soul and body the mysticall union is not dissolved as the personall union of Christ was not dissolved when he died Before I lay down directions how to die well and shew the benefits that come to the godly by death I will shew 1. The necessity or certainty of death and the misery of it to the wicked 2. Resolve some questions about death Of the first Death is a common condition appointed for every man first or last to undergo Heb. 9. 27. And as it is appointed unto men once to die but after this the judgement The Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} translated It is appointed signifieth it lieth as a mans lot Once imploies two things 1. A certainty it shall once be 2. A singularity it will be but once 1 Samuel 26. 8. 1 King 2. 2. I go the way of all the earth saith David Job 30. 23. The grave is called the house appointed for all the living Eccles. 12. 5. Solomon calls the grave {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Bajith Gnolam domum saeculi the house of age We translate it long home where he must abide for a long time 1 Cor. 15. 26. The last enemy that shall be destroyed is death that is death destroies all and after is destroied it self Psal. 89. 48. What man lives and shall not see death When we would affirm any thing to be infallibly true we say as sure as death A young man may die an old man must die It is an Hebrew proverb In Golgotha are to be seen sculs of all sizes that is death comes on the young as well as the old Omnes una manet