and hid himselfe from Gods presence If therefore wee compare his sin to the Commandements of the Law wee shall find it to be a direct breach of some and a consequent breach of all For Gods first Commandement saith Exod. 20. Thou shalt have no other Gods but mee Adams sin by the eating of the forbidden fruit by the temptation and perswasion of the divell doth contradict the Commandement of God and saith Nay but my wife and I will both be gods Gen. 3.5 Againe Caine the second man he committed murther and thereby directly broke the sixt Commandement which when God and his conscience made him to understand Gen. 4.8 hee made a most desperate acknowledgement of his sin Vers 13. so that the Law being nothing but a reasonable duty which the creature oweth to his Creator there was therefore a generall knowledge of this Law in the reasonable nature of man at his creation and so to the succession of them of the old world unto the time that the Law was given to Moses by the ordinance of Angels Gal. 3.19 the old world then from Adam to Moses were not lawlesse and free from the service of the Law but had the law of nature for their direction which being grounded upon reason was even the very same with the law of the ten Commandements and the law of the ten Commandements before it was given to Moses was in the ages before going commonly transgressed and that law did both judge and condemne them the which law God gave man when he gave him his nature every man having the knowledge of this law in the naturall use of his reason This was the state of the old world before Moses all sinned and all were judged by the law of nature Now when iniquity began to raigne and be strong in the hearts of men and that their conscience became senslesse of sin neither would they admonish and judge their transgressions then God thought convenient to publish to mankinde this law binding the consciences of men to a strict and dutifull observation of every particular statute of the law Baruch 4.1 denouncing the judgement of condemnation to all them that transgresse against the least breach and particular of those Commandements A second reason why God ordained the Law Reason 2 was that men might rightly understand themselves and thereby know in what degree of holinesse they were because that men are often partiall in their owne judgement and willingly blinde themselves in the view of their owne calamities wherefore then serveth the Law Gal. 3.19 it was added because of transgressions that by the Law men might know wherein they have transgressed A third reason of the ordination of the Law is Reason 3 to provoke men to endeavour themselves with all diligence in a holy course to travell in godly exercise and to avoid both evill actions and idlenesse the Law giving every man sufficient matter of imployments wherein he is bound to spend his houres 4. Esd 9.31 his daies nay his life in the carefull service of his God For behold I sow my Law in you that it may bring forth fruit in you and that yee may be honoured by it for ever Fourthly the reason that the Law was given Reason 4 is that by the severity thereof we might be disciplined and made fit for the mercy of the Gospell for the judgement of the Law will humble us make us understand our misery Gal. 3.24 and provoke us to implore mercy for by the documents and directions of the Law wee are led to salvation in Jesus Christ wherefore the Law is our Schoolemaster to teach and bring us to Christ that wee might be made righteous by faith in him Lastly the Law was given for the glory and Majesty of God that all the world might judge of his infinite mercy to mankind In this respect that notwithstanding all men are judged and condemned by the law of nature and by the Law of his Commandements yet in the greatnesse of his love hee is content to forgive the trespasse and the judgement therefore due unto mankind Gods admirable mercy and finally to entertaine these transgressors his enemies into the bosome of his mercy giving them Mercy in stead of Justice and eternall life Rom. 5.20 when they deserved death and damnation 21. Moreover the Law entered thereupon that the offence should abound neverthelesse Where Sinne abounded there Grace abounded much more that as Sinne had raigned unto death so might Grace also raigne by righteousnesse unto eternall life through Jesus Christ our Lord and this is an admirable degree of love in God that he will decline or lay by his Majesty and to miserable wretched nay sinfull creatures exercise his Mercy in restoring and advancing us that have so highly offended his Majesty and abounded in transgressions for these causes was the Law given and delivered to man Deut. 27.26 The matter of the Commandements God thereby commanding every mans absolute obedience upon forfeiture of his soule to the paines of everlasting condemnation In the Law of the ten Commandements is to be considered the substance which is the matter of the Law and the circumstance which is the manner of the delivering it The matter is contained in ten Commandements the first foure teacheth us directly our duty to God the six last our duties to our neighbour In the manner of giving the Law we may principally consider these circumstances First the principall giver of the Law God Secondly the servants attending this office the Angels Thirdly to whom it was given to Moses Fourthly for whom it was given for the children of Israel who were then the people of God and by consequence to every people that professe themselves the servants of God these are the maine particulars in the circumstance of giving the Law First Exod. 20.1 Exo. 19.18 c. God was the principall authour of this worke to give it countenance and authority for who dare quarrell his worke and the operation of his hands therefore did God himselfe speake all the words of the Commandements he also spake in a fearefull and terrible manner to gaine the businesse a fearefull estimation Vers 9. he spoke in the hearing of the people that they might know it was Gods owne act and to prevent the distrust they might have in his servant Moses Secondly the Angels attend this holy service to declare the most excellent Majesty of God who in all his occasions is served and attended by an infinite number of that excellent nature Againe the Angels were there because they are most desirous of the good of mankind Heb. 1.14 Luke 15.7 10. and doe willingly attend the service of our salvation having joy among themselves in Heaven at the conversion of a sinner they were also to be witnesses betweene God and his people that the covenants might remaine established for ever therefore S. Paul saith The Law was ordained by the
that which is infallibly promised in Scripture to those that believe and walke in the 〈◊〉 of the Lord but when we come unto the future happinesse promised unto us then shall wee have full security for in this life Religion and feare are coupled together neither can the one be without the other therefore thinke upon the grievous spots of thy sins and feare him that according to justice will judge thee for the same What are the afflictions of the godly but bitter arrowes sent from the sweet hand of God for their correction many that escape unpunished in this life God thinkes them unworthy of punishment whom notwithstanding he reprobateth for ever Outward felicity is often times a signe of eternall damnation nothing is more unhappy than the happinesse of sinners and nothing more miserable then hee that knowes no misery Augustin Whatsoever thou beholdest with thine eyes thou seest cause of griefe which duly considered are remedies against security Behold God above whom we have offended thinke upon hell beneath which we have deserved thinke upon the sin behinde the which wee have committed thinke upon the judgement before which wee dread and stand in feare of thinke upon the conscience within the which wee have defiled and thinke upon the world without which wee have too much loved consider whence thou camest and be ashamed consider what thou art and be sorrowfull consider whither thou goest and tremble Let a man therefore lament and grieve and shake off all security lest in the just and secret judgement of God hee be forsaken and left in the power of the divell to be destroyed if thou hast grace so delight thy selfe in it and acknowledge it to be the gift of God and that thou dost not possesse it by any hereditary righteousnesse of thine owne Security is a pernicious sin Happy shalt thou be if thou labourest with all care and diligence to avoid security the mother of all evill God will not forsake thee but take heed thou dost not forsake him God hath given thee his grace pray thou earnestly unto him that he would also give thee perseverance in that grace God bids thee be certaine of thy salvation but he bids thee not be secure therefore thou must fight valiantly 2 Tim. 4.7 8. that thou maist at length triumph gloriously thy flesh within thee fighteth against thee and the enemy the neerer he is the more to be feared the world about thee fighteth against thee and the greater the enemy is the more to be feared the divell about thee fighteth against thee and the more potent the enemy is the more to be feared through the power of God feare not to encounter with these enemies through the power divine thou shalt be enabled to obtaine the victory but thou canst not overcome these so great and potent enemies by security but by assiduity in fighting then doe the enemies most gather their forces together when they seeme to grant truce they are vigilant and watchfull and thou sleepy and sluggish they make themselves ready to assault and hurt thee make thou thy selfe ready therefore to resist Many faint by the way and never come home into their countrey Deut. 1.35 how many Israelites did there die in the wildernesse and never came to the promised Land of Canaan how many spirituall sonnes of Abraham doe perish in the wildernesse of this world and never come to enjoy the promised inheritance of the Celestiall Canaan Let it be therefore our onely desire to attaine to the glory which is in heaven wee live in security as we were past the snare of death and the day of Judgement Matth. 24.44 Christ saith he will come to judgement at such an houre that wee thinke not of this saith Truth it selfe And againe he repeats it heare and feare for the Lord will come at an houre wee thinke â—o of Wee have therefore great cause to feare that we come not to judgement unprovided for how shall we be able to endure the strict examination at the day of judgement Seeing we cannot recover for ever that which is lost in this one moment in the shortnesse of this one moment judgement shall passe either to mercy or condemnation what we shall be for all eternity in this one moment life and death damnation and salvation punishment and eternall glory shall be appointed to every one Lord thou that hast given us grace to that which is good give us also grace to persevere in that goodnesse least wee fall into the ensuing danger prepared for the reprobates and the ungodly which is hell and damnation and the torments thereof Of the knowledge of mans corruption and state of his misery in this world and the miserable state and condition in the life to come without we be renovated by Christ which Lord God grant us all grace so to be O Wretched man where shall I begin to describe thy endlesse miseries who art condemnable as soone as conceived lyable to eternall death before thou wast born to a temporall life A miserable change hapned to all posterities by the fall of Adam A beginning indeed I finde but no end of thy miseries for when Adam and Eve being created after Gods owne Image and placed in paradise that they and their posterity might live in happy and blessed estate of life immortall having dominion and rule of all earthly creatures and onely restrained from the fruit of one tree as a signe of their obedient subjection to their Almighty Creator though God forbad them this one small thing under the penalty of eternall death yet they believed the divels word before the Word of God making God as much as in them lay a lyar and so being unthankefull for all his benefits which God bestowed upon them they became male-content with their present state as if God had dealt enviously or niggardly with them and believed that the divell would make them partakers of farre more glorious things then ever God had bestowed upon them and in their pride they fell into rebellion and committed high treason against the most high Almighty and disdaining to be Gods subjects they affected most blasphemously to be gods themselves equall unto God their maker hence till they repented loosing Gods Image they became like unto the Divell and so all their posterity like a traiterous brood whilst they remained impenitent like them Math. 13.42 are subject in this life to all cursed miseries and in the life to come to everlasting fire and damnation prepared for the divell and his angels Consider therefore thou faithfull soule the miserable condition of man and thou shalt easily avoyd all temptations man is vile in his ingresse miserable in his progresse and lamentable in his egresse he is assaulted by divels provoked by tentations allured by delights cast down by tribulations entangled by accusations bestripped of vertues snared in all evill customes and drowned in all manner of vices Lay aside then for a while thy
and reputed his as if they had beene committed by him he supplying our place as our surety and mediatour even so his righteousnesse is made ours not as though his were infused or translated into us as a thing inherent and inhabiting in us but because it is reputed ours and imputed freely to us as if we our selves Note We are the righteousnesse of God in him as he is sin in us by imputation had wrought it in our owne persons for justification and remission of sins are all one and the same for to justifie is for God not to impute sin unto us but to accept us for righteous and to pardon absolve and pronounce us just for the righteousnesse of Christ imputed unto us For so soone as the elect are absolved from their sins they are forthwith adopted into the right and priviledges of the children of God the effect of justification is peace of conscience that is when wee perceive our selves to bee delivered from our sinnes before Gods Judgement seate and the judgement of our owne consciences Rom. 8.1 Rom. 5.1 For there is no condemnation to them that are in Christ and being justified by faith wee have peace with God Even that peace which passeth all understanding whereas there is no true peace to the wicked but they are like the raging sea that cannot rest whose waters cast up nothing but mud filth and mire Esay 57.20 21. even so the wicked hath no peace saith God Againe our justification makes us have free accesse to God by prayer with confidence to be heard for Christ his sake for sinne was the make-bate and wall of partition betwixt God and us Now our sinnes are done away when wee are justified and therefore with boldnesse wee may approach unto the throne of grace Rom. 8.15 16. For wee have now received the spirit of adoption by which we cry Abba Father the Spirit it selfe beareth witnesse to our Spirit that we are the sonnes of God By which wee conceive very great good hope in him to whom we pray like suppliants that hee will in his fatherly affection towards us and in his good time give us those things whereof wee stand in need justification also begets patience in afflictions and maketh a man rejoyce in the midst of his tribulations knowing that tribulation produceth patience Rom. 5.3 4. patience proofe and proofe hope through the perswasion of our reconciliation unto God and our assurance that all things how bitter and grievous soever doe worke for the best unto them that love God Rom. 8.28 and are pleasing unto him in their good actions Now glorification is an inseparable companion and a notable effect of justification being freed from sinne and made the servants of God Rom. 6.22 23. we have our fruit in holinesse and the end is everlasting life for the reward of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. The obedience of Christ by grace imputed to us and by faith received of us Note workes in us a desire care and endeavour to obey God and his death for which our sins are remitted workes in us another death whereby we die to sin and his glorious righteousnesse wherewith wee are invested and made to be reputed righteous doth purchase and merit for us eternall life and glory Remission of sins is a gracious act of God whereby for the merits and satisfaction of Christ hee doth perfectly forgive both the fault and punishment Therefore Saint Paul saith That by him we have redemption through his blood Eph. 1.7 c. even the forgivenesse of sinnes according to the riches of his grace Rom. 8.1 Heb. 1.3 and that there is no condemnation to them that are in Christ Jesus who hath by himselfe purged our sinnes and by whom the father hath reconciled us unto himselfe Therefore it were absurd to thinke that the punishment is retained when the sinne is remitted for if the proper cause be defaced then the effect thereof must needs bee abolished if the body bee removed the shadow thereof remaines not so if sins bee pardoned the punishment is remitted as for the crosses which the faithfull suffer they are not to be reputed as curses or penalties of vengeance inflicted of God as of an irefull and direfull Judge but they are to bee esteemed onely as tryals or as punishments of castigation imposed of God as a loving father desiring the welfare and weldoing of his children Revel 3.19 Heb. 12.6 As many as I love saith the Lord I rebuke and chasten he scourgeth every sonne which he receiveth The Lord tries us by afflictions as gold is tryed with fire in the furnace hee keepes us by the crosse within our limits as water is held in with bankes Note and with the thorny hedge of troubles and vexations hee keepes us within our bounds and walkes being given by nature to breake out and stray therefore David saith Before I was afflicted I went astray but now have I kept thy word Psal 119.67 It is the Lord which sendeth crosses to his children to save them that they perish not with the wicked world Augustin Augustine saith that sorrowes before pardon of sinnes are punishments of sinners but after pardon they are tryals and exercises of just men and so for death it selfe the sting and strength thereof which is sin 1 Cor. 15 56 57. is abolished by the death of Christ upon the Crosse and therefore it is to be reputed but as a tryall or chastisement whereby the Lord doth humble us and teach us humility and the flight of sin and doth exercise and prove our faith fortitude and patience Note Justification is a most free act of God and performed freely by God without coaction or the least inducement by any dignity present or foreseene to be in us hereafter for being absolute Lord of all hee may shew mercy on whom he list Eph. 2.3 for we are by nature all the children of wrath and the vessels of the divell destitute of all true grace Rom. 5. and subject to the curse of the Law remember then that it is free in regard of us that did not nor could not no way deserve it and free also in respect of God who did freely devise and dispose the meanes thereof and freely worketh faith within us by which we doe apply it to us and is justly performed in regard of Christ who by his all-sufficient merits did deserve it and by desert did acquire it for us Justification is also one absolute entire and individuall act it is onely acted in this life although it bee divers times renewed and applyed afresh in us as when the person justified doth fall into sin and repent now though it be a most perfect and plenary worke of God yet we come to the full perswasion of it but by degrees and though God at once forgive a man his sins by an
and obey God in every one of his commandements but if at any time through frailty thou slippest into any sin wallow not in it but speedily rise out of it by unfaigned repentance praying for pardon till thy conscience be pacified thy hatred of sin increased and thy purpose of amendment confirmed God gives many blessings lest through want being his childe thou shouldest despaire and he sendeth thee some crosses lest by too much prosperity playing the foole thou shouldest presume but in all thy will have an eye to Gods Will lest thy selfe action turne to thine owne destruction count therefore Christ thy chiefest joy and sin thy greatest griefe estimate no want to the want of grace nor any losse to the losse of Gods favour and then the discontentment which grows by outward meanes 1 Tim. 6.8 9. shall the lesse perplexe thine inward mind and bestow no more thought of worldly things then thou needes must Col. 3.1 2. for the discharge of thy place and the maintenance of thine estate but still let thy care be greater for heavenly then for earthly things and be more grieved for dishonour done unto God than for an injury offered to thy selfe but if any private injury be offered unto thee Psalm 139.21 c. Eccles 28. Rom. 12.13.20.21 beare it as a Christian with patience Never was an innocent man wronged but if patiently hee bare his crosse he overcame in the end but if thou frettest and vexest at thy wrongs offered the hurt which thou doest to thy selfe is more then that which thine enemies can do unto thee neither canst thou more rejoyce him then to heare that it throughly vexeth thee but if thou canst shew patience on earth Deut. 32.35 36. God will shew himselfe just from heaven but if thine enemy still continueth in his malice and increase in his mischiefe give thou thy selfe unto prayer Jerem. 11.20 committing thy selfe and commending thy case unto the righteous judge of heaven and earth and in the meane while waite with David on the Lord Psal 27.14 be of good courage and he shall comfort thine heart undertake not an evill case for no mans sake for it is not that man but God that shall judge thee doe not therefore preferre the favour of men before the grace and favour of God and esteeme no sinne little For the curse of God is due to the least and the least would have damned thee had not the Sonne of God died for thee Ezek. 9.4 Mark 3.5 bewaile therefore the misery of thine owne estate and as occasion is ministred mourne for the iniquity of the time pray to God to amend it and be not thou one of them that make it worse in thy conversation be thou courteous towards all grievous to none familiar with few live piously to God-ward to thy selfe chastly to thy neighbour justly shew favour to thy friend shew patience to thy enemy let thy good will be towards all and shew thy bounty to them that have need thinke often of the shortnesse of thy life and the certainety of thy death and wish rather a good life then a long die daily to thy selfe and mortifie the vices of the flesh so in death thou shalt live unto God let mercy appeare in thy affection goodnesse in thy action curtesie in thy countenance humility in thy attire modesty in thy neighbourhood and patence in tribulation alwaies thinke upon three things past the evill which thou hast committed the good which thou hast omitted and the time which thou hast pretermitted thinke alwaies upon three things present the brevity of this life the difficulty of being and the paucity of them that shall be saved alwaies thinke upon three things to come death then which nothing is more horrible judgement then which nothing is more terrible and the paines of hell then which nothing is more intolerable Every evening reconcile thy selfe to God by prayer for thy sins past that day and give thankes to God for giving thee time to repent there are three things above thee which never let slip out of thy memory the eye that sees all the eare that heares all and the dreadfull Judge which punisheth all bewaile the evils past remember thy sinnes grieve for them and pray for amendment remember Gods justice that thou maist bee kept in feare remember Gods mercy that thou maist not dispaire as much as thou canst withdraw thy selfe from the world and the vanities therof and addict thy selfe wholly to the service of God study to please none but Christ and feare to displease none but him pray unto God to pardon and forgive thee what is past and to governe and amend in thee what is to come God hath communicated himselfe wholly unto thee therefore communicate thou thy selfe wholly unto thy neighbour that is the best life that is busied in the service of others shew reverence and obedience unto thy superiour instruct and defend thy inferiour give counsell and ayd unto thy equall let thy body be subject to thy minde and thy minde to God for thy workes doe not passe away but are cast as certaine seeds of eternity Gal. 6.8 Therefore if thou sowest in the flesh of the flesh thou shalt reape corruption if thou sowest in the Spirit of the Spirit thou shalt reape life everlasting after death the honour of the world shall not follow thee neither shall thy heape of riches follow thee Revel 14.13 neither shall thy pleasures follow thee neither shall the vanities of the world follow thee but thy workes shall follow after thee Therefore to day appeare to be such in the sight of God as thou desirest to be esteemed at the day of judgement learne to live in this life as thou wouldest obtaine eternall life for in this life is eternall life obtained or lost therefore let holy meditations bring forth in thee knowledge Prov. 15.8 and knowledge compunction and compunction devotion and let thy devotion make earnest intercession unto God by prayer for the silence of the mouth is a great good for the peace of the heart James 1.19 O the shame when a man 's owne tongue shall be produced as a witnesse against himselfe to the confusion of his owne shame Therefore let thy words be few but advised forethinke whether that which thou art to speake be fit to be spoken affirme no more then what thou knowest to bee true and be rather silent then to speake to an ill or no purpose Let thy heart and tongue ever goe together in honesty and truth 1 Pet. 2.1 hate lying and dissembling in an other detest it in thy selfe or God will detest thee for it for he hateth a lyar and his father the divell alike let not thine anger remaine when thou seest the cause removed and ever distinguish twixt him that offendeth of infirmity and against his will Prov. 6.30 Acts 3.17 1 Tim. 1.13 Psal 59.5 and him who offendeth maliciously and of set purpose
day of hope but to the wicked their day of feare Death then in these divers respects of good and bad men hath a sting and yet cannot hurt is dead and yet living and by opening the gate of temporary death doth admit the entrance either into eternall life or eternall death the one is the most happie condition of Gods chosen the other the most miserable state of the Reprobate and damned for as this life wherein we breathe is but a sacrament or little resemblance of that which is to come so the terrour of a temporary Death hath no proportion with the torments of everlasting Death wherein both the body and the soule shall suffer such affliction as is beyond the power of imagination infinite in measure infinite in manner infinite in time To undertake to report of Heaven and Hell Salvation and Damnation otherwise then is set forth in this Booke is not in my purpose or power to describe them but this we may know that both are infinite Heaven is infinite in time and happinesse and Hell is infinite in time and torment the one as Gods resemblance is infinite good the other as the Divels is infinite evill the one is hoped for the other feared to which all Mankinde must make their resort and by the gate of Death passe their temporall life to one of these to eternitie Seeing our sinne was the cause of death and from our selves had his first originall it ought to humble all men in their own estimation and to acknowledge the great corruption of our nature which makes us powerfull onely in doing evill and in producing such bad effects as cause our owne destruction and the consideration of this may correct their proud opinion that vainely arrogate such power unto themselves as to be the meanes in cause of their owne salvation fondly and falsely thinking that their eyes of nature are not blind in spirituall judgement but imagine to have in themselves that vertue and power which they only have by imagination for if Adam by his sinne did produce and give life to such a monster by birth as death is what expectation then can bee had of our weake ability who are in all respects but sinne Adam's farre inferiours and by much lesse able in the performance of any spirituall duty Secondly seeing death hath universall power over all flesh and seeing that there is no partiality in the execution of this office no dispensing of favour no lengthening of time but commeth certainly but not certainely when this may advise all men to godly action and to live to day as if they were to die to morrow lest otherwise death commeth unexpected and so prevent their good determinations which being onely determined and not done availe us to no other end but griefe and unprofitable repentance Againe seeing all must die and bee reduced againe to earth Iere. 13.18 this should controll the proud ambitious natures of men who in this life insult over men of inferiour state and dignifie themselves in their owne estimations as if God had not made them of earth or that the grave would not humble them and make them earth againe These men that value themselves rich by having the beggarly gifts of fortune and despise the most rich treasure of Grace Iere. 4.2 where it liveth in the banishment of poore fortune these that despise death most when they live P. l. 34.20 Note and feare him most when they die are here admonished to reforme this insolent behaviour and to remember themselves that how proud soever they be yet they must be humbled in the grave and that the wormes and corruption will destroy their pride and in despight of greatnesse make them inferiour to the meanest beggar on earth and yet can death heape a greater calamity upon them and open unto them the passage to everlasting death and afflict them with the damned in torments perpetuall and infinite thirdly seeing that Christ by death hath slaine death and hath taken his hurtfull sting from him whereby he might be hurtfull to Gods Elect it doth admonish a zealous duty of thankfulnesse in them in the merit of the Lord Jesus Christ their Saviour By whose meanes death is no death to them but rather life and advantage by whom they have the doore opened to everlasting salvation for so ought all men to understand of death Note as the common Jaylor of all flesh the world is the prison wherein we are shut death when he openeth the doore delivereth from prison leadeth the parties delivered either to liberty or judgement for so are all that die transported from earth either to heaven which is their liberty or to hell the place of execution Death then is that one key that openeth the double passage the one to heaven the other to hell the one leadeth to salvation the other to damnation Lastly seeing that death is a repose and rest from earthly labours it ought to sweeten the sorrowes of this life with hopefull confidence alacrity and spirituall comfort notwithstanding most men doe repute the professours of holinesse but base and abject people and deride their simplicity in wicked worldly policies making holinesse a note of folly and their owne audacious impudence the onely marke of wisedome and deepe discretion yet should not this discountenance a good cause but rather confirme a Christian resolution and give boldnesse and Christian courage to beare off with patience the contempts and disgraces of evill and wicked men and secretly scorne at their base estimations having their eyes of faith still fixed on the end of all things death with a settled confidence that death will not onely give them rest from all their troubles and adversities but admit them also into the blessed fellowship of God the holy Angels and Saints from whence they shall see their proud enemies cast into utter darkenesse and obloquie and with miserable desperation acknowledge their wilfull neglects in Christian duties thus the meditation of death may give disgraced and afflicted Christians a life of hope in the height of their extremities Therefore let not the faithfull doe as the wicked doe feare to die but hope to die intending the spirituall passage and course of their lives Acts 12. so as that their end may give them comfort without terrour let us reduce to memory what the holy Prophets Apostles and Martyrs have done in this cause how carefull they have beene to preserve their lives in the memory of honest and godly reputation how carelesse also have they esteemed their lives for the defence and reputation of the Gospel Acts 7. being content nay carefull not onely to give up their lives but to give them up with torment for the testimony of Jesus Christ our Lord and Saviour To these men let us frame our imitation let us care for our lives as they cared let us also care to die as they cared in every work of our life let us remember our end and at our end
THE SOVLES PROGRESSE To the Celestiall CANAAN or Heavenly JERVSALEM By way of godly Meditation and holy contemplation accompanied with divers learned exhortations and pithy perswasions tending to Christianity and humanity Divided into two Parts The first Part treateth of the divine Essence Quality and Nature of God and his holy Attributs and of the creation fall state death and misery of an unregenerated man both in this life and in the world to come Put for the whole scope of the Old Testament The second Part is put for the summe and compendium of the Gospell and treateth of the Incarnation Nativity Words Works and sufferings of Christ and of the happinesse and blessednesse of a godly man in his state of Renovation being reconciled to God in Christ Collected out of the Scriptures and out of the writings of the ancient Fathers of the Primitive Church and other Orthodoxall Divines by John Welles of Beccles in the County of Suffolk LONDON Printed by E. G. and are to be sold by Henry Shephard in Chancery-lane at the signe of the Bible between Serjeants-Inne and Fleetstreet neere the Kings-head-Taverne 1639. TO THE RIGHT WORSHIPFVLL Sr. JOHN HOBART Of Blickling in the County of Norfolke Knight Baronet one of his Majesties Deputies Lieutenant Justice of Peace and Quorum Captaine and Colonell of part of his Majesties Forces there Prime Heire of the Right Honourable and reverend Judge Sr. Henry Hobart Knight and Baronet Lord chiefe Justice of his M ties honble Court of Common Pleas. John Welles Wisheth much increase of Honour and all true comfort in this life a blessed end and eternall happinesse in the life to come I Have presumed to dedicate these my labours unto you Right noble sir the off-spring and undoubted Heire of my noble friend your father deceased and inheritour of his Lands and Livings and the chiefe of that great and renowned family And as you doe inherit his Lands and Livings so my prayer is that you may inherit him in his integrity zeale wisdome I speak not this out of doubtfull feare but in officious love and herein take notice I beseech you of this happinesse and blessing of God cast upon you not only to be the chiefe of this great and worthy family but also take notice of the true cause of the worth and greatnesse of your Ancestours and imitate them therein and then inheriting their worth together with their wealth you shall also most undoubtedly enrich your selfe with the obsequious attendance and hearty affection of your native Countrymen and so grow in grace and favour with God and man For which cause I have presumed to present you with this Tractate and to publish the same under the protection of your name hoping of your courteous acceptance and beseeching you to grant it your favourable protection and Patronage which though it be but indifferently contrived yet strongly warranted for it hath the undoubted truth of God for its authority There may be many Tractates found tending to these ends but all that I have seene of others though they may bee more pithy yet certaine I am this is more plaine I trust not unpleasant nor unprofitable God give all grace to make right use of it And so commending my labours with all the desired good that may be unto your good Worship and both you and it to the speciall grace and protection of the Almighty who is aboundantly able to fill your heart with grace to crowne your daies with blessing and to finish them with eternall comfort life and glory Amen I rest a true desirer of your best good And your Worships in all Christian duty to be commanded JOHN WELLES October 22. 1638. The Authors Preface to the READER GEntle Christian friendly Reader and loving country-man about ten yeeres since past at spare houres as my daily employments would give me leave I first began to collect and gather out of Scripture and other godly and learned Authors many principall and speciall notes worthy observation and remembrance When I first began I had not thought to bring it forth to the worlds view but onely for my owne private commodity to the comfort of my minde the more I gathered the more I was ravished and being thus in holy contemplation the matter being holy excellent and heavenly I was incited and stirred up by godly motion to undertake a worke so excellent which through want of learning I knew my selfe altogether unable to performe what my heart desired yet yeelding obedience to the holy motion and humbly craving and earnestly praying the power divine to assist mee with his holy Spirit to accomplish that which I had a desire to finish Phil. 4.13 and had already begun knowing as Saint Paul saith that I am able to doe all things Phil. 1.12 through the helpe of him that strengtheneth mee And praying for his blessing to blesse my endeavours and then in the name of God Prov. 16.3 with cheerfulnesse of heart I persevered in my purpose committing the successe unto him Eccles 8. in whose power it is to blesse with his grace whatsoever businesse is intended to his glory For fithence Salomon himselfe saith that mans wisdome is unperfect and his knowledge in each Science uncertaine therefore I being utterly destitute of that wisdome and but of slender knowledge neither may 2 Cor. 3.5 2 Cor. 4.5 doe nor will I presume to thinke that by any meanes I am able of my selfe to perform my desired enterprize as of my selfe or bring to perfection so waighty a matter and so intricate 1 Cor. 4.4 For though I may say with Saint Paul I know not what I have mistaken or wherein I have erred yet will I not dare to report or be encouraged to affirme that my worke is perfect or that I have fully performed my long-wished attempt and for that cause standing in doubt whether I have concealed many truthes or adventured to report some errors which by my weakenesse of judgement or slacknesse of consideration have happened in this Treatise but through his divine assistance have here accomplished what my soule desired to bring to passe I meane this poore Tractate named the Soules Progresse to the celestiall Canaan divided into two parts the first part treateth of the divine Essence of God and his holy attributes and of the creation state death and misery of man put for the whole passage of the old Testament the second part is put for the summe and compendium of the Gospel and treateth of the words workes and sufferings of Christ and of the happinesse and blessednesse of a godly man in his state of renovation being reconciled to God in Christ which poore mite I doe cast into the worlds treasury knowing that the great learned orthodoxall Writers out of their superfluous abundance have cast in much but like the poore widow in the Gospel Luke 21.4 I out of my want doe cast in even all that I have beseeching the Lord to give it
spiration for as the Sonne receiveth the whole divine essence by generation so the holy Ghost receiveth it wholly by spiration Rom. 11.36 But because the Father created As Redemption Act. 20.28 and Sanctification and still governeth the world by the Sonne in the holy Ghost therefore these externall actions are indifferently in the Scripture often times ascribed to each of the three persons and therefore are called Communicable and divided actions 1 Pet. 1.23 so that when wee say that the divine essence is in the Father unbegotten in the Sonne begotten and in the holy Ghost proceeding we make not three essences but onely shew the divers manner of subsisting by which the same most simple eternall and unbegotten essence subsisteth in each person namely that it is not in the Father by generation that is in the Sonne communicated from the Father by generation and in the holy Ghost communicated from both the Father and the Sonne by proceeding These are incommunicable and doe make not an essentiall accidentall or rationall but a reall distinction betwixt the three persons And because the divine essence common to all the three persons is but one we call the same Unitie But because there be three distinct persons in this one indivisible essence we call the same Trinity So that this Unitie in Trinity and Trinity in Unitie is a holy Mysterie rather to be religiously adored by faith Iob 11.7 then curiously searched into by reason That God is one in Trinity 1. These things be manifest and must with a simple and cleare faith be believed that God is one in essence nature God-head will moving and working three in three persons of which every one hath severall subsistence and propertie which for all that be so in God that the Essence Nature God-head Majesty working will power honour and continuance for ever is common to them all all coessentiall all coeternall The Appellations of the persons for wee see that these three persons are called in holy Scriptures God the Word the Spirit but more plainly by Christ the Father the Sonne and the holy Spirit Matth. 28.19 We see that the faith of this holy Trinitie is not meant to be three Gods but three unsearchable subsistences or persons in one true God set forth to man for the better knowledge of Christ his only begotten Son and for the increase of his glory according to the measure of his revelation A Similitude For as two divers and sundry natures joyned together in one man doe not make two men but both doe still conserve the unitie of one person so that it remaineth still one man made of soule and body why then should it not sinke into our heads that three subsistences in one God neither in being neither in nature be divers but altogether equall and even doe not let but that the unitie of God remaineth still one A Similitude of the Sunne Who is so weake of judgement or so foolish of understanding to believe that there are three sunnes being indeed but one because there is three qualities or effects in the sunne First as it were a fountaine of light Note never ceasing Secondly the cleare shining brightnesse which commeth thereof Thirdly the heate breathing out and proceeding from them both The similitude of man who is so mad to determine or Imagine that a man hath three spirits because there are found three as it were divers substances the soule the minde and the will the soule whereby man liveth and moveth the minde whereby hee understandeth judgeth and discerneth the heart or will whereby hee willeth or willeth not hateth or loveth is sorry or glad becommeth good or evill these things are manifestly found in our selves wherby we may be led as by the hand to know the one and true God in this holy Trinity of Persons and in Trinity a perfect unity of God-head how may it bee rightly understood Iob 11.7 how the soule breedeth the minde and how the will commeth of them both By what way then can wee understand the divine birth of the Word of God and the proceeding of the holy Spirit thus in briefe I thought meete to note concerning this question what God is for the simpler sorts sake to the intent they may understand how farre forth the use thereof may doe them good that be desirous to apply their knowledge and understanding to God to the study of true godlinesse and not unto curiosity Iohn 1.1 2 c. And take this by the way that as the naturall sonne of man is naturally man so is the naturall Sonne of God naturally God and of one Essence with his Father but this knowledge of the holy Trinity was somewhat hidden till the revelation of the Word that tooke flesh When the holy Spirit began more especially to worke then this mystery of the Trinity in God was openly set forth by Christ when he said Goe teach all People Math. 28.19 The revelation of the holy Trinity baptising them in the Name of the Father of the Sonne and of the Holy Ghost and then conferred his grace upon them whereby the ministery of the holy Trinity began to be opened unto the world should bee a manifest witnesse to the people that whosoever should bee received into that grace should in the Sacrament of the first admission confesse themselves to bee sanctified in the name of the Father of the Sonne and of the Holy Ghost Thus farre of the divers manner of being in the divine essence Now of the Attributes thereof and first of the Nominall The Attributes of God are of two sorts either Nominall or Reall The Nominall attributes are of three sorts the first which signifie Gods Essence Secondly the Persons in the Essence Thirdly those which signifie his essentiall workes The first is named a Exod. 6.3 c. Exod. 15.3 c. Psal 83.18 Esay 48.11 Jehovah which signifieth Eternall being of himselfe in whom is being without all beginning all other beings both begin and end he is named Iehovah not onely in respect of being and causing all things to be but especially in respect of his gracious promises which without faile hee will fulfill in his appointed time and so causeth that to be which was not before Esay 55.7 Iohn 14.2 3. and upon our true repentance hee will assuredly pardon and forgive us all our sinnes at the time of death receive our soules and in the resurrection raise up our bodies in glory to life everlasting therefore this Name is a golden pledge unto us that because hee hath promised hee will surely performe unto us Exod. 3.14 Vers 13. The second Name denoting Gods Essence is Eheieh but once read and of the same roote that Iehovah is and signifieth I am that I am for when Moses asked God by what name hee should call him God then named himselfe Eheieh Ascher Eheieh I am that I am or I will be that I will
might have had if it had continued in the favour and presence of Almighty God it will also enviously remember the prosperity of others what glory what happinesse they enjoy for their constancy in their godly conversation and holy travell The nature of envie and that it selfe and the damned should have had the same degrees of happinesse if like them they had continued constant and faithfull in their duty and service to God and this is a greater torment to the damned then that which they shall endure in their personall afflictions the remembrance whereof doth so distract the very powers of their soules as that desperately they inflict their owne vengeance and execute upon themselves Note the punishment of their owne condemnation for in our nature we have lesse patience and more affliction when by our owne defaults wee loose prosperity then when for our deserts wee endure any personall punishment this is the reward of Adams disobedience that did by sinne disinherit himselfe and his posterity of the infinite treasure of Gods favour and did thereby purchase a life whose daies are consumed in vexations and miserable change and whose end doth not end his misery Death is the life of torment to the damned but renew and enlarge it with an addition and perpetuity of torment This is the plaine and necessary knowledge of the fall of man from the state of innocency In which argument the overcurious wits of men have travelled in the search of many intricate questions I will therefore forbeare to relate the number of mens opinions The fall of man from the first state of his innocency doth remember all men what the miserable condition of our nature is what glory wee have lost and into what degree of adversity we are falne wee that were the most excellent of Gods creatures are now the most miserable provoking not onely God to be our enemy Gen. 3.14 but the creatures of God also to hate and dread us Because for our disobedience God did curse them and that for our annoyance God did suffer the goodnesse of their nature to be altered in so much as that they which before sinne entred our nature were our servants are now become our enemies and wee that then were their Lords and had power to command them are now in bondage of feare and dread their power A miserable alteration for that supremacy power and government which Adam had over all the world was conferred to us that are his posterity He had it and lost it by sin we should have had it but are prevented by sin sin being the cause both in him us why we are degraded from our dignity Ierem. 14.2 and cast into this contempt and disgrace of fortune Whensoever therefore God shall please to punish any mans prosperity and to tempt his patience with the burthen of adversity his care must be to search the cause of his affliction and when he hath found the cause to labour by all meanes to remove it For diseases are not cured before their causes be both knowne and removed And as diseases of the body are not ingendred without their corrupt cause no more our spirituall afflictions are not inflicted without their evill cause which is sinne the originall and continuall cause of all our evill Thus ought Christians to judge of themselves and to understand the miseries of their life to inquire at their own hearts and to search their own actions and their owne transgressions for there and but there Note shall they finde the true cause of all their misery and not as doth the foolish and wicked who when they have extraordinary discontents or mis-fortunes blame their nativities Psal 34. and search the motions and conjunctions falls and exaltations of the stars and celestiall bodies as if by their influence and constellation their grievous alterations were occasioned such fondnesse is ridiculous and to little purpose and they are much deceived who seeke for that farre off which is to be found onely at home even in their hearts in their sinfull natures and in their sinfull actions Againe the fall of Adam from his innocency because of sinne doth instruct every man in the knowledge of Gods divine nature for God is so respectively holy that hee will not entertaine familiarity and neerenesse with any creature that hath the least touch or spot of sinne The nature of holinesse therefore did hee banish the Angels out of his presence though they offended as some thinke but in thought Adam also though it was his first sinne and not of his owne election but doubly tempted by his wife and the divell Genes 3. yet could not the holy presence of God indure him but cast him out of Paradise into misery and tribulation therefore ought all men to make conscience of all sinne and to feare the committing of the least because there is no sinne be it never so little that God will dispense withall but as himselfe All sinne is in Gods hatred so is his affection Hee is holy without staine without imputation and his favour is towards them onely that with all their power endeavour themselves in all the workes of his Commandements Now if the over-spreading of sinne whereby this mischiefe passed through infected corrupted and made subject unto death all man-kind we must harken unto the Apostle who appointed this over-spreading neither to the divell Rom. 5. neither to the woman but unto Adam For the divell did not convey over sinne unto Eve Ephes 2. nor Eve unto Adam by propagation or increase of kinde but onely by entisement For the Serpent corrupted the woman and the woman the man by intisement 2 Cor. 11.3 But the man being corrupted with sinne did by increase of nature shed out his poyson into all the posterities of the world descending from him therefore though the beginning came of the divell and Eve seduced by him finned before Adam yet the nature of man-kinde had not beene so infected with sinne that the evill thereof should have corrupted all his posterity with the increase of all flesh and made it subject unto sinne and death if Adam had not sinned for the increase and succession pertaineth not to the woman but unto the man Note yet because he did harken to the voyce of the woman and did eate hee became a transgressor of Gods Commandements the accomplishment of the sinne beganne in the divell and the woman the spreaders abroad of the whole mischiefe Gen 4.10 11.12 13. whereof there was a most manifest argument declared in Caine his first begotten sonne also the misery corruption and decay which followed the fall of our first parents and invaded all man-kinde doth set forth the power and vertue of Gods providence to be much greater unto us for that we are repaired and renovated by Christ after our fall to a farre more blessed estate then we were created in before wee fell 1 Cor. 15.53
that as he hath performed the Law in all sincerity and righteousnesse so we should endeavour a strict imitation of his vertuous doings for such faith only hath the benefit of the righteousnesse of Jesus Christ as is proved by the testimony of holy life Workes the testimony of faith and hath the witnesse of vertuous living therefore it doth needfully behove all men carefully to endeavour in the exercise of the Law of God for though no man can be justified by the workes of the Law so no man can declare and approve himselfe to be justified but by the workes of the Law for it is God that doth justifie effectually faith doth justifie apprehendingly and good workes doe justifie declaringly Againe By the Law we may judge our selves the knowledge of the Law of God may give every man a true understanding of the state of his life whereby to know in what condition hee standeth whether in the favour or displeasure of Almighty God for the Law is the revealed Will of God to which all men owe conformity upon paine of grievous forfeit and therefore whosoever shall examine the behaviour of his life and compare his severall committings and omittings with the duties of the Law for all ought so to doe shall be well able to understand and judge himselfe The Law a patterne to a Christian life for the Law is the patterne of our lives to which wee ought to square our actions So then when wee find a dissimilitude betwixt the Law and our lives we cannot but judge our selves to be disobedient and rebellious to God and his Lawes and consequently to forfeit our soules to the state of damnation This judgement ought to cause humiliation in all men and so it will in them that God shall make gracious who when they know themselves to be in the disease of sin How the Law doth humble us and that the Law doth wound their consciences with guiltinesse and that themselves have a naturall pronenesse rather to cause then to cure their infirmities this maketh them to deny themselves and their owne power which is but weaknesse and with humblenesse to resort to the mercy and merits of Jesus Christ the Sonne of God and the Physician of our soules Christ the Physician of our soules who only hath beene able to satisfie the justice of the Law and who onely hath beene able to worke the Redemption of mankinde and to repossesse them of Gods favour who had lost it by their transgressions and this our Redeemer hath done by assuming our nature Christ hath fulfilled the Law for us that could not bearing our sins satisfying our contempts and finishing our neglects who in our nature hath fulfilled the Law for us that could not who hath triumphed over sin and made conquest of hell and by his death hath slaine death which but for him had seized our soules into everlasting condemnation Thus will the knowledge of the Law admonish us and thus it will remember us This knowledge presents our soules with matter of serious meditation wherein wee may have a full view of the miserable condition of our life what strength is in our nature what endeavour in our actions for when wee finde an impossibility of our dutifull and strict obedience to the Law wee shall then acknowledge our defects and the corruption of our nature when we examine the particulars of our life and compare them with our duties we shall acknowledge the neglect of our endeavours and that wee have failed not onely in the maine performance of the Law of God which our nature could not performe but in our desires and carefull endeavours to doe well The effects in the Reprobate issuing from the meditation of the Law which our nature might And from this meditation doth necessarily follow one of these two effects in the Reprobate and gracelesse it causeth desperation and a hopelesse distrust of their salvation for when the divell and their consciences expose before them the justice of God the severity of his Law and the infinite measure of their offence the extreme terror and sense of their wickednesse doe so confound their understandings that often they execute upon themselves torment and death despising and despairing of the mercy of Jesus Christ in whom if they had reposed trust The effect of grace in the Regenerate believed and apprehended his righteousnesse their sins had not beene imputed neither had their soules perished But in the children of grace this meditation doth produce a contrary effect for when they by the Law understand the misery whereinto their sins have brought them it causeth in them a wonderfull degree of feare but not desperate for though the divell presents their sinnes in most ugly formes and urge them to a desperate apprehension yet the Spirit of God in thē doth withstand this temptation God supporteth the Elect against temptation and giveth them holy motions to devise the meanes of their salvation presenting them in their spirituall sorrowes with the mercy and merits of Jesus Christ then giving them grace to understand the mysterie of his death and the promise of the imputation of his righteousnesse which when the grieved sinner understandeth he allayeth and mitigateth his sorrow and affieth in the mediation and merits of Jesus Christ his Redeemer The divers effects of the Law Thus the Law produceth contrary effects in contrary spirits it damneth the Reprobate without hope it condemneth the Elect but not damneth them but instructeth and giveth him hope them it judgeth without mercy these it teacheth admonisheth and bringeth them unto Christ therefore though the Law condemne us Resolution let it not condemne our hope for though wee cannot our selves performe the righteousnesse of the Law yet there is one hath done it for us our Lord and our Saviour Jesus Christ in whom let us confidently repose our hope and respire new life The worke of Faith because we know that his righteousnesse is ours by imputation and that our sins were nailed upon his crosse and suffered death with him when he wrought our redemption Let us therefore enlarge our love without limits to this our Saviour who for our salvation hath beene pleased to undergoe so great a travell Let us admire the admirable degree of his love that for our sakes did descend from his Majesty to take and dignifie the basenesse of our nature Christ hath freed us from the judgement of the Law let us with unspeakable joy meditate his most holy sufferings whereby we are released from the condemnation of the Law let us despise our selves and our owne righteousnesse and apprehend him the onely staffe of our confidence let us never despaire because we know our Redeemer liveth the hope of our salvation but in all the extremities of our life and in all the sorrowes of our conscience To whom repentant sinners should resort let us resort to Jesus Christ the Physician of our soules let
it so in contending for this spirituall garland Heaven it cannot but be an extraordinary degree of content and spirituall pleasure to be named in the ranke of best deservers And as malefactors that suffer publique punishment for their offence esteeme the shame more then the paine of their corrections so ought all men to feare the shame they must endure The booke of conscience cannot be defaced but onely by the precious blood of Christ when their conscience disgraceth them before so great a presence as will be at the generall day of judgement For let all men be perswaded that all their faults are so written in the booke of their conscience that there is no meanes to obscure their knowledge and to raze them out neither will the conscience though it bee our owne bee corrupted to connive and dissemble with God but even to our owne faces it will produce all our sinnes whose memory is not blotted out by the righteous blood of Jesus Christ the Sonne of God 1 Pet. 3.21 and seeing the witnesse of our conscience is the evidence whereby wee are all judged either to life or death wee all ought most carefully to avoyd the doing of ought that may offend our consciences Not to offend our conscience but rather to live in feare and awe of conscience because our eternall state dependeth upon the report and accusation of our owne conscience This ought to prevent all unconscionable actions in us and to move a dread in us to have a detestation of every sin because when we have committed sinnes wee have hired so many witnesses against our owne soules to urge our eternall condemnation The silent conscience will be most terrible and loud at the day of judgement Customary sinning duls the sence of conscience Lastly seeing that that conscience which in this life is most silent will notwithstanding at the day of judgement bee most terrible and clamorous it admonisheth all men not to rebell against their conscience and to runne on without checke in the committing of sinne but rather to yeeld themselves to the correction of their conscience left by their customary sinning they dull the sence of conscience and so runne on the race of all unlawfulnesse for though the reproofe of conscience bee very terrible to him that rightly understands it yet ought it to bee carefully apprehended and respected as a moving cause to reformation and repentance and let no man incourage himselfe with common example that because the common sway of mens actions respect greatnesse more then goodnesse and craft more then conscience that this can warrant any ones imitation but rather wheresoever we see unconscionable dealing if in our friends wee ought to admonish them and tell them of their fault if in our enemies we must hate the sin but pity the sinner and labour if it be possible The office of charity his conversion but not his imitation and this direction is both wisedome and charity for he that is wise shall be armed and not harmed by ill example and he that is charitable will doe all the good he can and wish the good he cannot doe Let us therefore constantly endeavour to reduce to memory the severall actions of our life past let us then compare them to the duty of our conscience Good conscience is in hatred with sin and thereby understand in what degree of sinne we are what our conscience shall approve let us continue what it condemneth let us hate be it our pleasure be it our profit be it our neerest or our dearest sin if our conscience call it sin let us despise it let there be nothing shall make us alter or suspend this resolution let us be constant in the love of conscience what we have done amisse let us reforme it by conscience what we have to doe let our conscience judge it lawfull before wee doe it if our conscience presents us profit let us despise it if it be not honest if pleasure and not lawfull let us loath it let us undertake no action nor entertaine no favour but by the direction of conscience in every judgement and in all our actions To consult with conscience let us consult and be led by the rule and voyce of conscience if the world commend a sin and our conscience condemne it let us condemne the world and commend our conscience let us credit our conscience more then common example because our conscience must judge us and not example if our conscience accuseth us secretly of sin wee shall certainly know there is cause let us not silence our conscience from all reproofe let us only avoid the cause of reproofe sin and that carefully when our conscience shall urge us the Law our sins and the condemnation of the Law we have deserved let us not despise our conscience nor despaire mercy but direct our hearts and our eyes of faith to Jesus Christ the strength of our salvation Rom. 5.1 by whose favour wee shall both satisfie the Law and our conscience the hope and comfort we have in his righteousnesse will quiet the trouble of our conscience and hee that hath reconciled God and us will also reconcile us to our conscience Conscience that did accuse will comfort and make it that was our accuser our comforter This direction I propose to my selfe and doe perswade all men as I propose and purpose that in all our actions and consultations we judge nothing convenient that is not lawfull and nothing may be thought lawfull but that which hath the warrant of a good conscience To avoid Security COnsider thou devout soule what a matter it is to be saved and thou shalt easily shake off all security at no time and in no place is there security neither in Heaven nor in Paradise much lesse in the world Genes 3.17 An Angell fell in the presence of the divinity and Adam fell in the place of pleasure Adam was created after the Image of God and notwithstanding hee was deceived by the trecheries of the divell Solomon was the wisest of men 1 King 3.12 and 11.3 and yet his wives turned away his heart from the Lord. Judas was in the Schoole of our Saviour and did every day heare the saving Word of that chiefe Doctor Luk. 22.3 and yet was hee not safe from the snares of Satan hee was plunged headlong into the pit of covetousnesse and desperation and so into the pit of perpetuall punishment David was a man according to Gods owne heart 1 Sam. 13.14 and was unto the Lord a most deare sonne and by murther and adultery 2 Sam. 12.6 7. hee became the sonne of death Where then and when is there security in this life Relie with an assured confidence of heart upon the promises of God and thou shalt be safe from the invasions of the divell There is no security in this life but in the life to come there is no securiâ—â— in this life but
with envie overcharged with gluttony surquedred with drunkennesse John 8.44 boyling with revenge transported with rage and the glorious Image of God transformed to the ugly shape of divell Genes 6.6 so farre forth that once it repented the Lord that ever hee made man After that the aged man hath conflicted with long sicknesse and having endured the brunt of paine should now expect some ease in comes death natures slaughter man Gods curse and hells purvey or and lookes the old man grim in the face and neither pittying his age nor regarding his long endured dolours will not be hired to forbeare either for silver or gold but batters all the principall parts of the body summons him to appeare before the terrible Judge of heaven and earth Now the miserable soule perceiveth her earthly body to begin to dye for as towards the dissolution of the universall frame of the great world Mark 13.24 25 26. the Sunne shall be turned into darkenesse the Moone into blood and the Staâ—res shall fall from heaven the aire shall be full of stormes Luk. 21.25 26. and flashing meteors the earth shall tremble and the sea shall rage and roare and mens hearts shall faile and tremble for feare so towards the dissolution of man which is the little world his eyes which are as the Sunne and Moone lose their light and see nothing but bloodguiltinesse of sin the rest of the senses as little starres doe one after another faile and fall his minde reason and memory as heavenly powers of the soule are shaken with fearefull stormes of despaire and first flashing of hell fire his earthly body begins to shake and tremble and the humours like an overflowing sea roare and rattle in his throat still expecting the wofull end of his dreadfull beginning Whilest hee is thus The soule summoned to appeare at the tribunall Zach. 5.2 c. summoned to appeare at the great assises of Gods generall Judgement behold a quarter sessions and goale delivery is held within himselfe where Reason sits as Judge the Divell puts in a bill of inditement as large as that booke of Zachary wherein is alledged all thy evill deeds that ever thou hast committed and all the good deeds that ever thou hast omitted wherein is written lamentations and mourning and woe Ezech. 2.10 and all the curses and judgements thar are due to every sinne thine owne conscience shall accuse thee and thy memory shall give bitter evidence against thee and death stands at the barre ready 1 John 3.20 as a cruell executioner to dispatch thee If thou shalt thus justly condemne thy selfe how shalt thou escape the just condemnation of God who knowes all thy misdeeds better than thy selfe Faine wouldst thou put out of thy minde the remembrance of thy wicked deeds that trouble thee but they flow faster into thy remembrance and they will not be put away but cry unto thee Wee are thy workes and wee will follow thee and whilest thy soule within thee is thus out of peace and order thy children wife and friends trouble thee as fast to have thee put thy goods in order some crying some craving some pittying some cheering all like flesh flies helping to make thy sorrowes more sorrowfull Now the divells who are come from hell to fetch away thy soule begin to appeare to her and wait as soone as shee comes forth to take her and carry her away stay shee would within but that shee feeles the body begin by degrees to dye and ready like a ruinous house to house to fall upon her head fearefull shee is to come forth because of those hell-hounds which wait for her comming Oh shee that spent so many daies and nights in vaine and idle pastimes would now give the whole world if shee had it for one houres delay that shee may have space to repent and reconcile her selfe unto God but it cannot be because her body which joyned with her in the actions of sin is altogether now unfit to joyne with her in the exercise of repentance and repentance must be of the whole man The dolour of the soule The soule now seeth that all her pleasures are gone as if they had never beene and that but onely torments remaine which never shall have end of being who can sufficiently expresse her remorse for her sins past her anguish for her present misery and her terror for her torments to come In this extremity she lookes about every where for helpe and finds her selfe every way helpelesse thus in her greatest miseries desirous to heare the least word of comfort shee directs this or the like speech unto her eyes saying O eyes who in times past were so quicke sighted to behold the vanities of the world can yee spie no comfort for mee nor any way how I might escape this dreadfull danger but the eye-strings are broken they cannot see the candle that burnes before them nor discerne whether it be day or night the distressed soule finding no comfort in the eyes speakes to the eares O eares who were wont to recreate your selves with hearing new pleasant discourses and musicks sweetest harmony can yee heare any newes or tidings of the least comfort for mee to escape this dreadfull danger the eares are so deafe that either they cannot heare at all or the sense of hearing growne so weake that they cannot endure to heare his dearest friends to speake and why should the eares heare any glad tydings of joy in death who could never abide to heare the glad tydings of the Gospell in his life the eares cannot minister no comfort Then she intimates her griefe to the tongue O tongue The reprobate soule can finde no comfort in her extremity who was wont to make bold challenges with the best and bragge it out with the bravest Where are now thy big and daring words now in my greatest need canst thou speake nothing in my defence Canst thou neither daunt these enemies with threatning words nor intreat them with faire speeches Alasse the tongue two daies agoe lay speechlesse that it cannot in his greatest extremity either call for a little drinke or desire a friend to take away with his finger the flegme that is ready to choak him Finding here no hope of helpe she speakes unto the feet where are ye O feet which sometimes were so swift and nimble in running to all manner of leudnesse All places are penall unto the reprobate which doe alwaies carry torments and vexation about them can yee carry me no where out of this dangerous place The feete are stone dead already that if they be not stirred they cannot stirre Then she directs her speech unto her hands O hands who have so often beene approved for manhood in peace and in warre and wherewith I have so often defended my selfe and offended my foes never had I more need then now death lookes me grim in the face and kills mee hellish fiends wait about my bed to devoure
me helpe mee now or I perish for ever Alasse the hands are so weake and doe so tremble that they cannot reach to the mouth a spoonefull of supping to relieve languishing nature The wretched soule seeing her selfe thus desolate and altogether destitute of friends helpe and comfort and knowing that within an houre she must be in everlasting paines retires her selfe to the heart which of all members is the first that lives 2 Sam. 22.5 c. and the last that dies from whence she makes this dolefull lamentation with her selfe O miserable caitife that I am how doe the sorrows of death compasse me how doe the terrors of Belial make me afraid how have the snares both of the first and second death overtaken me at once Oh! how suddenly death hath stolne upon me with unsensible degrees like the Sunne which man perceives not to move and yet is most swift of motion How doth death wreake on me his spite without pity What joy remaines now of all my former fleshly pleasures wherein I placed my chiefest delights those foolish pleasures were but deceitfull dreames and now they are all past like vanishing shadowes but to thinke of those eternall paines which I must endure for those short pleasures paines me as hell before I enter into hell yet justly I confesse as I have deserved I am served that being made after Gods Image a reasonable soule able to judge my owne estate and having mercy so often offered and I intreated to receive it I so wilfully neglected Gods grace and preferred the pleasures of sinne before the religious care of pleasing God leudly spending my short time without considering what account I should make at the last day and now all the pleasures of my life put together countervaile not the least part of my present paines my joyes were but momentary and gone before I could scarce enjoy them but my miseries are eternall and never shall have end Oh! that I were now to begin my life againe how would I contemne the world and the vanities thereof how religiously and purely would I lead my life how would I serve my God frequent the Church and sanctifie the Lords day if satan should offer mee all the treasures pleasures and promotions of this world he should never intice mee to forget my God and these terrours of this last dreadfull houre Esay 66.24 But O corrupt carkasse and stinking carion how hath the divell deluded us and how have wee served and deceived each other and pulled swift damnation upon us both now is our cause more miserable then the beasts that perisheth in the ditch for I must goe to answere before the righteous Judge of Heaven and Earth where I shall have none to speake for me and these wicked fiends who are privie to all my evill deeds will accuse me and I cannot excuse my selfe my owne heart already condemnes me I therefore must needs bee damned before his judgement seate and from thence be carried by these infernall fiends into that horrible prison of endlesse torments and utter darknesse Oh! Math. 22.13 where shall I lodge to night and who shall bee my companions O horrors to thinke O griefe to consider Oh! cursed be the day wherein I was borne how is it that I came forth of the wombe to endure these hellish miseries and sorrowes and that my daies should thus end with eternall shame Cursed be the day that I was first united to so leud a body oh that I had but so much favour as that I might never see thee more our parting is bitter and dolefull but our meeting againe to receive at that dreadfull day the fulnesse of our deserved vengeance will be farre more terrible and intollerable But what meane I thus by too late repentance and lamentation to seeke to prolong time my last houre is come I heare the heart-strings breake this filthy house of clay ready to fall on my head here is neither hope helpe nor place of any longer abiding The separation of the soule from the body and must I needs bee gone thou filthy carcase with fare ill farre well I leave thee And so all trembling shee comes forth and forthwith is seazed upon by infernall fiends who carry her with violence torrenti simili to the bottomelesse lake that burneth with fire and brimstone where shee is kept as a prisoner in torments till the generall judgement of the last great day Apoc. 21 8. 1 Pet. 3.19 The loathsome carkasse is afterward layd in the grave in which action for the most part the dead bury the dead that is they who are dead in sinne bury those who are dead for sinne And thus the Godlesse and unregenerated worldling who made earth his paradise his belly his god and his lust his law as in his life hee sowed vanity so now hee is dead and reapeth misery in his prosperity hee neglected to serve God now in his adversity God refuseth to save him and the divell whom he long served now at length payes him his wages detestable was his life damnable his death the divell hath his soule the grave hath his carcase In which pit of corruption den of death and dungeon of sorrow let us leave the miserable caitiffe rotting with his mouth full of earth his belly full of wormes and his carkasse full of stench expecting a fearefull resurrection when it shall bee reunited with the soule that as they sinned together so they may be tormented together eternally Thus farre of the miseries of the soule and body in death which is but cursednesse in part now followeth the fulnesse of cursednesse which is the miserie of soule and body after death Meditations of the misery of man after death which it the fulnesse of cursednesse Luke 8.28.9 16.23 Thess 1.10 Math. 23.33 Luk. 16.22 23 24. THe fulnesse of cursednesse when it falles upon a creature not able to beare the brunt thereof presseth him downe to that bottomelesse deepe of the endlesse wrath of Almighty God which is called the damnation of hell and the torments thereof This fulnesse of cursednesse is either particular or generall particular is that which in lesse measure of fulnesse lighteth upon the soule immediately as soone as shee is separated from the body 1 Pet. 3.19 for in the very instant of dissolution shee is in the sight and presence of God for when she ceaseth to see with the organes of her fleshly eyes shee sees after a spirituall manner like Stephen who saw the glory of God Acts 7.55 and Iesus standing at his right hand and there by the testimony of her owne conscience Christ the righteous Judge who knoweth all things maketh her by his omnipresent power to understand the doome and judgement that is due unto her sins and what must be her eternall state and in this manner standing in the sight of heaven not fit for her uncleannesse to enter into heaven shee is said to stand before the throne of God
that thou so foolishly lost heavens joyes and incurred hellish paines which last beyond eternity how shall the understanding be racked to consider how for momentany riches thou hast lost the eternall treasure and changed heavens felicity for hels misery where every part of the body without any intermission of paine shall be alike tormented continually In these hellish torments thou shalt be deprived of the beatificall sight of God wherein consists the soveraigne good Math. 25 10. and life of the soule for when the Virgins that are prepared are entred in with the Bridegroom the gate shal be presently shut against the reprobate and damned that is the gate of indulgence the gate of mercy the gate of consolation the gate of hope and the gate of holy conversation the damned shall hate all the creatures of God they shall hate one another they shall hate the holy Angels and the Elect of God and even God himselfe but not properly in his owne nature but in the effects of his justice All the evils present in this life are single and by degrees one is troubled with poverty another is tormented with sicknesse another is oppressed with grievous wrongs another with hard servitude another over-burthened with calamities and another contaminated with reproches but there all at once shall be tormented with all evils the paines there shall be universall Every member for his sinnes shall have his proper punishment in all the sences members of both body and soule in this life hope of release mitigateth all troubles but there is left no hope of deliverance there is no hope of mitigation or ease not so much as for one moment but the punishment of hell is eternall there shall be no order but horror no voice but blasphemers and houlers no noise but of tortures and of the tortured no society but of the divel and his angels who being tormented themselves shall have no other ease but to wreak their fury in tormenting their fellowes damned there shall be punishment without pity misery without mercy sorrow without succour crying without comfort mischiefe without measure torment without ease where the worme never dieth nor the fire never quenched Mark 9.44 Esay 66.24 in which flame thou shalt be ever burning and never consumed ever dying and never dead ever rowing in the paines of death never rid nor knowing no end of those pangs So that after thou hast endured them so many 1000 yeeres as there is grasse on the earth or sands on the sea shore thou art no neerer to have an end of thy torments then thou wast the first day that thou wast cast into them yea so farre are they from ending that they are ever but beginning but if after a thousand times so many thousand yeeres the damned soule could but conceive a hope that those her torments should have an end this would be some comfort to thinke that at length an end will come but as oft as the mind thinketh of this word never it is another hell in the midst of hell Therfore O devout soul think upon the eternity of hell torments thou shalt the more truly understand the grievousnes thereof Oh! eternity not to be termed O eternity not to be measured by any space of time O eternity not to be conceived by any humane understaÌ„ding how much dost thou augment the punishment of he damned after innumerable thousands of yeeres they shall be compelled to thinke that then is but the beginning of their torments Oh eternity eternity it is thou alone beyond all measure that dost encrease the punishment of the damned grievous is the punishment of the damned for the cruelty of the paine yet it is more grievous for the diversity of the punishment Math. 21.13 but it is most grievous for the eternity of the punishments that life shall be mortiferous The damned shall seeke death and shall not finde it because they had life and lost it and that death shall be immortall if it be life why doth it kill if it be death why doth it alwaies endure What eternity is is not perfectly knowne and it is no wonder for what created mind can comprehend that which cannot be measured by any time but if thou wilt guesse what the space of eternity is think upon the time that was before the world was created if thou canst finde Gods beginning then mayst thou finde when the punishments of the damned shall have end not before hence shall arise their dolefull wo and alasse for evermore Oh Lord Jesus which by thy passion hast made satisfaction for our sins deliver us from eternall damnation This is the second death the generall perfect fulnesse of all cursednesse and misery which every damned reprobate must suffer so long as God and his Saints shall enjoy blisse and felicity in heaven for evermore Thus farre of the misery of man in his state of corruption unlesse he be renewed by grace in Christ This is the portion this is the state of the evill disposed wicked wise men of this world and are here adverrised of their greedy groping after the sweet temptations of the divell wherein such doe rejoyce and take their pleasure till death comming suddenly upon them then fall they into the horrible pit of desolate darknesse due unto their sinnes and wicked deserts Thus farre I have proceeded in the first part of this tractate of the divine essence of God and how hee is to be understood in his holy attributes and of the state death and misery of man put for the whole passage of the old Testament from the creation of man to the incarnation of the Son of God which doth humble us with the knowledge of our own unworâ—hines therby doth prepare us and make us fit for the mercy of the Gospell and to apprehend and apply the righteousnes of Jesus Christ to our Salvation Thus endeth the first part of this tractat Now let us see how blessed and happy a godly man is in his state of renovation being reconciled to God in Christ Esay 40.1 2. COmfort my people O ye Prophets comfort my people saith your God Comfort Ierusalem at the heart and tell her that her trauell is at an end and that her offence is pardoned Esay 43.1 3 11 Now the Lord that made thee O Jacob and hee that fashioned thee O Israel saith thus Feare not for I have redeemed thee for I am the Lord thy God the holy one of Israel thy Saviour I am even I am the onely Lord and besides me there is no Saviour Esay 54.8 When I was angry I hid my face from thee for a little season but through my everlasting goodnesse have I pardoned thee saith the Lord thy Redeemer Vers 10. The Mountaines shall remove and the Hils shall fall downe but my loving kindnesse shall not move and the bond of my peace shall not fall from thee saith the Lord thy mercifull lover Esay 55.6 7.
God allure us by easie meanes and faire promises to everlasting life which the Law denieth to all men no man being able to satisfie the justice of the Law If it be objected then that the grace of the Gospell doth destroy the workes of the Law because that mercy is given of grace and not of desert it is answered that the Gospell doth not destroy the workes of the Law and the substance thereof but onely doth mitigate the rigour and severity thereof As God when he preserved Daniel in the Lyons denne hee did not destroy the Lyons but onely shut their mouthes and bound their power that they might not hurt Daniel Dan. 6.16 so he did not destroy the Law but onely restraine the violence thereof from hurting his Daniels that is his faithfull servants and as when King Darius tooke Daniel from the denne and cast in his accusers the Lyons power was no longer shut up Dan. 6.24 but had the mastery and devoured them their wives and children no more shall the reprobates avoyd the condemnation of the Law notwithstanding the promise of the gospell and the new covenant of grace Because no man hath the benefit of mercy but hee that first is the child of faith therefore the great King of all the world shall take his faithfull Daniels his Elect from the power of the Lyons the Law but leaveth the reprobate in the state of their destruction Thus much in generall of the Gospell and the difference betweene that and the Law and them that lived under the bondage of the Law and us that now live in the liberty of the Gospell the purpose of the Gospell is the salvation of man And therefore the Angell that was the first preacher of the gospell told the shepheards that hee brought them tydings of great joy Luk. 2.10 indeed a greater could not be then to bring them tydings of their salvation The matter of the gospell is the life the death and the doctrine of Jesus Christ for they are the onely meanes by which wee attaine to the favour of salvation Esay 43.11 his doctrines were directions his life examples and his death was and is life eternall to all them that apprehend him by a lively faith In the circumstance of the gospell is principally considered First God who of himselfe and of his owne election without any cause in man did enter this covenant of grace being moved onely by the pleasure of his owne most holy will and by his owne gracious love to his creatures for so saith the Holy Ghost God so loved the world Iohn 3.16 that he gave his onely begotten Sonne that whosoever believed in him should not perish but have everlasting life Whereby it is evident that the love of God was the onely cause that moved him to this effect for God can glorifie himselfe aswell in the damnation Gods love to man is the moving cause of the covenant of grace as in the salvation of men For hee needeth no addition of honour that is infinite both in greatnesse and goodnesse but as his mercy is most eminent over all his attributes so in this new covenant of the Gospell hee doth give us the greatest demonstration of his mercy that can be in giving his only begotten Son to die on the Crosse for the redemption of mankind In every word there is a passion of love infinitely beyond all comparison wherein it seemeth that God doth as it were put off his Majesty and descend himselfe in his care to pity and redresse the ruined state of sinfull man his enemie Secondly in the person of Christ who is the cause both moving and finishing the covenant of the Gospell there is matter of most worthy and admirable consideration For Christ is not onely to bee understood as the instrumentall cause whereby this covenant of grace betweene God and man was effected but also as the first moving cause and deviser thereof it being impossible to assigne him offices without his appointment hee being equall to God the Father and the holy Ghost and they having all but one divinity undivided This the unbelieving Jewes could not comprehend and therefore they derided Christ when he said Before Abraham was Iohn 8.58 I am not knowing that hee was God equall and coeternall with the Father and was begotten before all beginning It is therefore most wonderfull in the person of Christ that hee being Lord of all the world that he would leave the bosome of his Father and for a time to put off the presence of his divine Majesty and to take our nature upon him in humility Strong witnesses of the love of Christ towards us and in a base estate to undertake not onely to satisfie the Law and to make good our defects but also to beare the displeasure of his Father and to suffer the malice of wicked men to prevaile against him even to his death and that he hath endured all this for the sinnes and good of man a creature that by sinne had brought himselfe in disgrace and heavy displeasure with God and which is most of all that hee hath done all this by his owne appointment without either command or direction there being no power above him by whom he could bee commanded This incomparable love of God is able to astonish a Christian meditation and to make a man admire and say with holy David Lord what is man that thou hast such respect unto him Psal 144.3 or the sonne of man that thou so regardest him This doth strongly relieve our faith against all diffidence shewing that our salvation hangs not like a meteor in the ayre but is firmely fixed upon the love of God in Christ Iere 31.3 32.40 2 Tim. 2.19 and it furthereth our spirituall joy in that it teacheth us that the love of God is constant and his decree concerning our welfare eternall And it also eclipseth the pride of the heart shewing that Gods dignation and not mans dignity his favour not mans faith his mercy and not mans merite is the fountaine and foundation of mans felicity Thirdly is considered The Ministers â—n the office of the Gospell the officers in the holy ministration of the gospell by whose faithfull endeavour and vigilance the spirituall graces of the gospell are distributed to the children of faith for whose sakes the covenant of grace is given the first officers in this kind were the twelve Apostles of purpose chosen by Christ Jesus himselfe that they might bee the faithfull witnesses of the whole passage of his life and that after his ascention they might plant in mens hearts a knowledge of the gospell by their prayers preachings and godly exhortations to dispose the holy seed of grace in their hearts whom God should make capable to entertaine it with profit These holy labourers being assisted by the holy Ghost travelled in Gods husbandry with such alacrity as that the Gospel in their times spread it selfe into very large
truth thereof which they doe also which doe fondly devise it to bee conceived of the nature and substance of the holy Spirit for like as Christ said unto Nicodemus Iohn 3. Tâ—e same which is borne of the fl sh is flesh and the same which is borne of the Spirit is Spirit If Christ be borne of the substance of the holy Spirit and not of the substance of the Virgins flesh it followeth he is a Spirit and not flesh for the substance of any thing that is borne is most rightly deemed to be of the substance of it from whence it is hath his beginning Adam was called earthly because hee was taken out of the earth Thou art earthly saith God Gen 3.19 and shalt returne into earth againe But if we doe say Christ is a Spirit in as much as he is borne of the Virgin what doe wee else but deny that hee is man and so doe bring to nothing all his dispensation which hee tooke upon him in the flesh and withall the whole hope and certainety of our redemption which God forbid it appeareth clearer then the Sunne of the very birth of the flesh of Christ wrought by the holy Spirit by the power of the highest in the wombe of the Virgin and by the promises which went before and of those things which he suffered spake and did that he is true man yea the very sonne of man which can not be true unlesse hee hath the truth of our flesh It is very hard to finde out how the naturall child is conceived quickened nourished and growes in the mothers wombe of the seed of man after the accustomed course of nature much more how this unwonted and wonderfull incarnation of the word was perfected it passeth the compasse of mans understanding to yeeld a reason thereof Rom. 11.33 34. otherwise then was answered to the blessed Virgin her selfe by the Angell which is that it doth consist of the seed of man but of the vertue and operation of the holy Spirit for the Angell saith unto her The holy Spirit shall come upon thee and the power of the highest stâ—ll shadow thee Which was conceived by the holy Spirit the blessed Virgin wondred saying shee had not touchâ—d a man how then should shee bring forth a child the Angell doth open the matter unto her that it shall not be by the accustomed course of nature by the seed of man Luke 1.26 c. but by the singular working of the vertue of God for the vertue and power of the highest is the holy Spirit wrought in the wombe of the Virgin and forming the sonne of man of her flesh blood and performing this incarnation of the word without any seed of man but the same man which the Virgin did beare was not onely man but through the conjunction of the word was both God and man And whereas it is holden by some Apollinaris Bishop of Laodicea Math. 26 38. Iohn 12.27 that the word tooke upon him flesh onely and not soule against such opinion marke what Christ said My soule is heavie even to death and in Iohn Now my soule is troubled By which words certainely he witnessed not onely that hee had a soule but such a soule also as was subject unto heavinesse and trouble which thing can in no wise be attributed unto the nature of the word in it selfe wherefore it must needs be understood of the soule of man which he tooke upon him Marke againe Luke 23.46 what Christ saith who speaking of his Spirit Father I commend my Spirit into thy hands and Jesus crying with a loud voyce Math. 27.50 gave up his Spirit These places cannot be understood as spoken of the Word of God nor of the holy Spirit but in any wise of the spirit of man which he tooke upon him By the consideration of these matters it is manifest Mans spirit is subject to passion and not Gods that the word is not so incarnated in the wombe of the Virgin that it tooke upon him either the bare flesh without the soule either the flesh and soule without the spirit of man but that this incarnation was so made that therein is comprehended both the soule and the spirit that is that the word tooke upon him the whole man As the soule is the life of man so is God the life of the soule with flesh spirit and soule of whence it commeth that some had rather call this conjunction of the word and flesh to be man rather then flesh for that that the fulnesse of the taking upon him of man or of mans nature is more expressed in the word of humanation then of incarnation Lastly is added also the cause of this incarnation the generall and summary cause is that mankind should be redeemed from sinne the Kingdome of Satan and everlasting condemnation and that he might abolish him by death which had the dominion of death that is the divell and to make them free which through feare of death were subject unto bondage for hee tooke not upon him the nature of Angels but the seed of Abraham Joh. 3.16 For God so loved the world that he gave his onely begotten Sonne that whosoever believeth in him should not perish but have everlasting life therefore the Apostle saith he ought to be made in all points like to his brethren For both he that doth sanctifiâ— Hebr. 2.11 and they which are sanctified be all of one Againe that he should be a mercifull and faithfull mediatour for his people Hebr. 2.17 concerning those matters which were to be wrought wiâ—h God the Father to cleanse the sinnes of the people which concerne our salvation Last of all he saith he was borne for us to the intent that hee which granted to us that we should be might grant to us also to continue in his favour and grace or rather to the intent that as we through the malice of the Divell fell from the state of innocency might be by his incarnation renovated againe by the comming of Christ unto men is that wee may returne againe unto God and putting off our old man sinne may put on the new man Jesus Christ and that like as wee dyed all in Adam so we may live in Christ be borne with Christ 1 Tim. 3.6 crucified buried and rise againe also with Christ to glory everlasting Of Christs Nativity LEt us withdraw our minds awhile from temporary things and let us contemplate the holy mysterie of the Lords Nativity â—al 4.5 the Sonne of God came downe from heaven unto us that by him wee might obtaine the adoption of children God made man that man may be made partaker of divine grace and nature his birth was pure and holy to sanctifie our impure and polluted nativity he is borne of a Virgin betrothed to an husband to honour both Virginity and Matrimony which was Gods institution he is borne in the darkenesse of the night Luk.
Thus I wish to all in generall Of the Crosse of Christ and of his holy suffering for our sinnes BEhold thou faithfull soule the griefe of him that suffered Rom. 3.24 25 26. the wounds of him that hanged the torments of him that died on the Crosse that head at which the Angels tremble is crowned with thornes that face which was most beautifull above the sonnes of men is defiled by the spittings of the ungodly those eyes which were more brighter then the Sunne are darkned in death those eares which were wont to heare Angelicall praises did ring with the proud speeches and derision of wicked men Mat. 27 29 c. sinners that mouth which taught the Angels hath no other drinke but Gall and Vinegar those feete which are to bee adored those hands Iob 9.8 which stretcheth forth the Heavens are stretched forth and nayled on the Crosse that body which was the most sacred Temple of the Deity is whipped and wounded with the speare Iohn 19.34 37. neither remaines there any part in him whole save onely a tongue and that to pray for them which crucified him Christ declared himself to be the Sonne of God three manner of waies First by his power or working of miracles Secondly by the holy Ghost appearing in visible signes hee that raigneth with the father in the Heavens is grievously by sinners afflicted on the Crosse God suffers God dies God powreth forth his blood upon the Crosse and all for the redemption of man judge therefore the greatnesse of the danger by the greatnesse of the price judge the danger of the disease by the valew of the remedy Surely those wounds in sinfull man were great and dangerous indeed which could no otherwise be cured but by the wounds of the everliving and quickning flesh of Christ and the disease most dangerous which could not bee câ—red but by the death of the Physitian Consider thou faithfull soule the heavie and fierce displeasure of God against us after the fall of our first Father Adam and his posterity after him that nothing could appease his anger for our sins but the ignominious suffering of his deare and only begotten Sonne upon the corsse Christ his eternall and well beloved Sonne became suter to God his Father for us yet his anger was not turned from us he by whom the world was made Hebr. 1.2 Thirdly by his resurrection from the dead interceded for us became our advocate and tooke the cause of us miserable sinners upon himselfe and yet his anger was not turned from us our Saviour tooke upon him our flesh that by the glory of the divinity communicated unto the humanity hee might expiate and purge our sinfull flesh Eph. 2.13 c. that by the saving vertue of his most perfect righteousnesse communicated unto our nature he might wipe away that venomous quality of our sin which cleaveth so fast unto us and in stead thereof conferre grace upon us Esay 9. 2 Cor. 5.21 and yet the anger of his father was not turned away from us our sins and the punishment due unto them he taketh upon himselfe his body is bound whipped wounded pierced crucified and buried Matth. 27. Luk 22.44 his blood like a dew most copiously distilled downe all his members at his passion his most holy soule is made sorrowfull above measure even unto death hee feeleth the paines of hell the eternall Sonne of God cryeth out that he is forsaken of God so great was his anguish Vers 46. so great was his bloody sweat that he that comforteth the Angels stood in need of an Angel to comfort him hee dyed for us sinners who is the authour and giver of life to every living thing 1 Pet. 3.18 If God be so highly offended with the most just and holy One what shall become of us sinners how will God punish us for our sins who is so wrathfully displeased with his owne Sonne for the sins of others and if his Sonne was so grievously punished for us shall we his servants thinke to escape unpunished what shall the Reprobate suffer if such be the sufferings of his best beloved Surely if our hearts be not harder then the Adamant and more flinty than a stone they must needs be wounded and bleed within us to thinke how Christ was wounded for our sakes For Christ truely tooke our infirmities upon himselfe Esay 53.4 and bare our griefes and healed our sicknesses that which in us merited eternall punishment and condemnation Mat. 8.16.17 thou Lord Jesus tookest upon thy selfe that burthen which would have pressed us downe into hell thou tookest our sins upon thy selfe Rom. 3.24 c. and bestowedst thy righteousnesse upon us death which is due unto us thou undertookest thy selfe and conferredst life upon us we cannot therefore by any meanes doubt of thy grace or despaire by reason of our sinnes therefore if thou shalt confesse with thy mouth the Lord Jesus Rom. 10.9 10. and believe in thine heart that God raised him from the dead thou shalt be saved for by faith we apprehend that Christ hath given satisfaction for us he bare the iniquities of those that are his he suffered for the sins of many he interceded for the transgressors Note 4 Esd 4.66 c. for he should have had very few just unlesse in mercy he had received sinners and remitted the sins of the unjust How then shall Christ judge according to severity the sins of the penitent which he hath taken upon himselfe how shall he condemne him that is guilty of sin for whom he dyed Joh. 15.13 will he condemne those whom hee loveth and calleth his friends will he condemne those for whom he hath intreated will he condemne those for whom hee dyed no Lift up thy selfe therefore Psal 42.14 43.5 Ezech. 18.22 O devout soule and forget thy sins for the Lord hath forgotten them hath forgiven them whom then dost thou feare as the punisher of thy sins but the Lord who himselfe hath made satisfaction for thy sins if any other had paid the price of my redemption I might have doubted Esay 53. whether the just Judge would have accepted of that satisfaction if either man or Angel had satisfied for my sins yet still I might have doubted whether the price of my redemption were sufficient but now there is no place for doubt all doubt is taken away and removed from the faithfull and penitent sinner how can it be that hee will not accept of that price which himselfe hath paid Psal 25.9 Psal 43.15 Psal 42.6 how can that but be sufficient which is from God himselfe Why art thou yet troubled O devout soule all the waies of the Lord are mercy and truth just is the Lord and just are his Judgements Why art thou so troubled O my soule let both the Mercy and Justice of God raise thee up if God be just hee will not exact double satisfaction for one
have the markes of righteousnesse of Jesus Christ whereby wee shall be distinguished from the ungodly and unrepentant sinners and have the seales and assurance of everlasting salvation and eternall happinesse The fruit of true repentance The foundation and beginning of holy life is saving repentance Heb. 10.17 18. for where there is true repentance there is remission of sinnes and where there is remission of sins there is the grace of God and where there is the grace of God there is Christ and where Christ is there is his merits and where his merits are there is satisfaction for sin and where there is satisfaction for sins there is righteousnesse and where there is righteousnesse there is joy and tranquillity of conscience and where there is tranquillity of conscience there is the holy Spirit and where the holy Spirit is there is the sacred and holy Trinity and where the holy Trinity is there is eternall life therefore where there is true repentance there is eternall life where there is not true repentance there is no remission of sins nor the grace of God nor Christ nor his merit nor satisfaction for sins nor righteousnesse nor tranquillity of conscience nor the holy Spirit nor the holy Trinity nor eternall life why therefore doe we deferre our repentance and why doe we procrastinate it from day to day God bids thee repent to day thou canst not promise thy selfe to morrow and to repent truly is not in our power without the grace of God moveth us thereunto and at the day of Judgement we must not onely give an account for to morrow but for the present day Therefore repent whilest thou hast time Note for to morrow is not so certaine unto us as the utter destruction of the impenitent sinner is certaine for every day doth the flesh heape sinne upon sinne let therefore the Spirit every day wash them away by hearty repentance Christ dyed that sin might dye in us and shall wee suffer that to live and raigne in our hearts for the destroying whereof the Sonne of God himselfe dyed Matth. 3. Christ enters not into the heart by grace unlesse Iohn Baptist first prepare the way by repentance Esay 57.15 God powreth not the oyle of mercy but into the vessells of a contrite heart God doth first mortifie us by contrition that afterwards hee may quicken us by the consolation of the Spirit 1 Sam. 2.6.7 hee leades us first into hell by serious griefe that afterward hee may bring us backe by the sweet taste of his grace in like manner terrour goes before the taste of Gods love and sorrow before comfort God bindes not up our wounds unlesse first wee lay them open and bewaile them by confession unto him hee pardons not unlesse thou first acknowledge thy sins he justifies not unlesse thou first condemne thy selfe hee comforts not unlesse thou first despaire in thy selfe and thine owne merits this true repentance God grant unto us and by his holy spirit worke in us Of the two Sacraments Baptisme and the Lords Supper and first of the fruits of Baptisme BAptisme is the Sacrament of regeneration cleansing or washing admission sanctification incorporation whereby they which doe repent and professe the faith and religion of Christ are incorporated into Christ and joyned unto his Church that being washed from their sins they may walke in newnesse of life and the outward signe of the invisible grace which the Spirit of Christ doth worke in the hearts of the faithfull elect Remember therefore thou faithfull soule the grace of God conferred upon thee in the saving laver of Baptisme which is the fountaine of regeneration Tit. 3.5 6. and renewing of the holy Ghost which is shed on us richly through Jesus Christ our Saviour at the first creation of all things the Spirit of God moved upon the waters and gave a vitall force unto them so in the water of Baptisme the holy Ghost is also present and makes it a saving meanes of our regeneration and there was in Ierusalem about the sheepe market a poole into which at a certaine time the Angel of the Lord descended Joh. 5.2 Vers 4. and troubled the water and hee that first descended into it after the troubling of the water was made whole of what disease soever he had the water of Baptisme is that poole which healeth us of every disease of sin when the holy Spirit descends into it and troubles it with the blood of Christ Matth. 3.16 who was made a sacrifice for us at the baptisme of Christ the heavens were opened unto him so as our baptisme the gate of heaven is also opened unto us at the baptisme of Christ the holy and sacred Trinity was present so are they likewise at our baptisme for by the word of promise which is annexed unto the element of water faith receiveth the grace of the Father adopting the merit of the Son cleansing Note and the efficacy of the holy Ghost regenerating Pharaoh and his host was drowned in the red Sea the Israelites passed thorow safe secure and sound So in baptisme Exo. 14 27 c. all the host of vices are drowned and the faithfull safely attaine to the inheritance of the kingdome of heaven in the Church the spirituall Temple of God the saving waters of baptisme doe spring forth into the profundity wherein our sins are throwne Mich. 7.19 whosoever come unto it shall be healed and live Baptisme is the spirituall flood in which all sin of flesh is drowned The impure crow goes forth like the Divell but the holy Ghost like the Dove brings the Olive branch that is Gen. 8.11 peace and tranquillity unto our mindes Remember therefore thou faithfull soule the greatnesse of the grace of God conferred upon thee in Baptisme and render due thankes unto him The more plentifull grace is conferred upon us in Baptisme the more diligent and carefull must wee be in the custody of the gifts conferred Wee are buried with Christ by Baptisme into his death therefore as Christ was raised up from the dead by the glory of his Father so we also should walke in newnesse of life to the glory of our Redeemer John 5.14 by whom wee are made whole let us sinne no more lest a worse thing happen unto us wee have put on the most pretious robe of Christs righteousnesse let us not therefore defile it with the staines of sin Ephes 4.23 by baptisme we are regenerate and renewed in the spirit of our minde therefore let not the flesh dominere over the spirit by spirituall regeneration we are made the sonnes of God let us therefore live as the sons of such a Father we are made the Temple of the holy Ghost let us therefore prepare a thankfull seat for such a guest wee are received into Gods Covenant let us therefore beware we doe not serve under the Divell and so fall from the covenant of Grace for our conversation
Christ was as verily separated from his body upon the Crosse for the remission of thy sinnes and that this is a seale of the new covenant which God hath made to forgive the sinnes of all penitent sinners that faithfully believe in the merits of his bloud-shedding Iohn 6.54 He that eateth my flesh and drinketh my blood saith our Saviour Christ shall live forever Exceeding great was the bounty and goodnesse of our Saviour in that hee did not onely assume our flesh and exalt it to the Throne of celestiall glory The saving participation of the body and blood of Christ Vers 56. but also feedeth us with his body and blood unto eternall life Oh the saving delicates of the soule Oh the Heavenly and Angelicall food to bee desired above all the delicates upon earth for He that eateth the flesh and drinketh the blood of Christ dwelleth in Christ and Christ in him This is meate indeed when wee eate it wee are changed not into the nature of our body but into the nature of it wee are the members of Christ By it we are sanctâ—fied and are united by his Spirit and fed with his body and blood This is the bread which came downe from Heaven and giveth life unto the world hee that eateth thereof shall never hunger this is the bread of grace Psal 34.10 Iohn 6.58 this is the bread of Life whosoever shall eate thereof shall live for ever neither is it onely heavenly but thou that eatest thereof art heavenly that is they that eate it savingly in the Spirit shall become heavenly This is the true Fountaine of life be that shall drinke of this water Iohn 4.14 shall never thirst but it shall become in him a fountaine of water springing up unto eternall life Esay 55.1 2 3 All yee thaâ— thirst come unto these waters and yee that have no silver make haste come buy without money let them that thirst come and come thou soule thâ—t â—rt vexed with the raging heate of sinne and if thou wantest the silver of thy merits make haste the rather if thou hast no merits of thine owne make haste the more ardently to the merits of Christ Vers 1. Make haste therefore and buy without money or money-worth here is Christ the habitation of the soule from which let not thy sinnes deterre thee and into which let not thy merits enter for what can be our merits our labours doe not â—â—tiate neither is the grace of God bought with the silver of our merits Therefore heare O ye devout soules and eate that which is good and thou shalt be delighted with fatnesse John 6.63 These words are spirit and truth and the word of eternall life the cup of benediction 1 Cor. 10.16 is the communion of the blood of Christ 1 Cor. 6.17 and the bread which we breake is the participation of the Lords body wee cleave unto the Lord therefore we are one Spirit with him For wee are united unto him not onely by the communion of nature but also by the participation of his body and blood John 6. â— let us not therefore with the Jewes say How can this man give us his flesh to eate let us not pry into his power but let us admire his benevolence let us not examine his Majesty but reverence his goodnesse the manner of his presence I know not but his presence I believe and am certainely perswaded that it is inward and neere unto us for we are members of his body Eph. 5.30 John 6.56 flesh of his flesh and bone of his bones he dwelleth in us and wee in him My soule desireth to dive by cogitation into the secrets of this most profound abysse but cannot finde with what words to set forth and declare that infinite goodnesse and therefore am altogether amazed at the sight of the greatnesse of the grace of the Lord and the glory of his Majesty In this Supper of the Lord there is set before us a mystery to be trembled at and by all meanes to be adored of us there is the treasury and treasure of divine grace Gen. 2. â— We know in Paradise there was a tree of Life planted by God whose fruit might have conserved our first parents and their posterity by the fertility and felicity thereof There was also placed in Paradise a Tree of knowledge of good and evill but even that which was appointed by God for their life and salvation and for to exercise their obedience became unto them an occasion of death and condemnation Ezech. 47.12 while they obeyed their owne desires and the divels allurements Here is also prepared a Tree of Life whose wood is sweete whose leaves are for medicine and whose fruit for meate Revel 22.1 2. the sweetnesse thereof doth take away the bitternesse of all evill yea of death it selfe Unto the Israelites was given Manna that they might be fed with heavenly food here is that â—râ—e manna of our soules which came downe from Heaven to give life unto the world Iohn 6.51 this is the heavenly bread and Angelicall meate of which whosoever eateth shall never hunger Col. 2.3 5. here is the true Arke of the Covenant that is the most sacred body of Christ wherein the treasures of all science knowledge and wisedome are layd up in store for all penitent soules that faithfully believe in his merits here is the true Mercie-seat in the bloud of Christ Rom. 3.25 which makes us happy and beloved in the most deare and beloved Christ Gen. 28.15 17 12. here is the gate of heaven indeed here is the Angell sladder Can heaven be greater than God can heaven be more united unto God than the flesh of humane nature which he hath assumed unto himselfe Heaven indeed is the throne of God but in the humane nature assumed by Christ resteth the holy Spirit Esay 11.2 God is in heaven but in Christ dwelleth the fulnesse of divinity Col. 2.9 Certainly this is a great and infallible pledge of our salvation by assuming our humane nature into the fellowship of the most holy and blessed Trinity in which all heavenly good is layd up in store for us how can hee forget those unto whom hee hath given the pledge of his owne body We are deere unto Christ how then can Satan be able to overcome us because Christ bought us at so deare a price we are deare unto Christ because he feeds us with his most deere and precious body and blood wee are deere unto Christ because wee are flesh of his flesh Ephes 5.2 3. and members of his body this is the only soveraine and precious Balmesome of all spirituall diseases this is the onely soveraigne medicine of immortality for what sin so great that Gods sacred flesh cannot expiate What sin so great that the quickning flesh of Christ cannot heale What sin so mortall that is not taken away by the death of the Sonne of
and the direction of the holy Ghost should keepe the holy day upon that Lords day or Sunday Apoc 1.9.10.11 agreeable to the practise of the ancient Church and worthily solemnize it on the first day of the weeke in memoriall of the worlds redemption to the honour and praise of the Lord Jesus who rose from death to life upon that day This should stirre up all Christians to a thankfull remembrance of their redemption by Christ his resurrection from the dead Hebr. 2.5 2.11 5.9 And note that with the day the blessing of the day is likewise translated to the Lords day because all the sanctification belonging to this new world is in Christ and from and by him conveyed to Christians and because there cannot come a greater motive or cause then the new creation of the world therefore the worship of God is fitler solemnized on this day then on any other The holy Sunday is the Lords market day for the weeks provision Esa 55.1 2 3. wherein he will have us to come unto him and buy of him without gold or silver the bread of Angels and water of life the wine of the Sacraments and the milk of the Word to feed our soules tried gold to inrich our faith Apoc. 3.18 Gen. 2.2 3. Exo. 20.10 11. precious eye salve to heale our spirituall blindnesse and the white rayment of Christs righteousnesse to cover our filthy nakednesse Of Christs Ascension MEditate upon thy Saviours ascension by a holy contemplation Joh. 20.29 thou faithfull soule for Christ withdrew his visible presence from the faithfull to exercise their faith by holy contemplation and blessed are they that see not Mat. 6.21 Act. 8.21 Colos 3.2 and yet believe where our treasure is there let our heart be also Christ our treasure is in heaven let our hearts therefore be set upon those things that are heavenly and meditate upon those things that be above let us put our confidence in the pledge of the holy Spirit which the Lord left unto us at his departure let us put our confidence in the body and blood of Christ which wee receive in the mysterie of the holy Sacrament and let us believe that our bodies which are filled with this incorruptible food shall at length be raised up againe and that which we now believe in faith wee shall then see with our eyes and our hope wee have now in Christ shall then be reall fruition to our soules the Lord is present unto us here but in part Colos 3.4 but in the mansion of his heavenly kingdome Act. 1.9.10.11 12. we shall behold him in his glory and know him as hee is which is our life our Saviour ascended up from the Mount of Olives the Olive is the signe of peace and joy therefore not without great cause hee ascended up from Mount Olivet because by his passion and holy sufferings he hath purchased peace and tranquillity for amazed and terrified consciences not without cause did hee ascend up from the Mount Olivet for the court of heaven exceedingly rejoyce to receive him the Mount doth not onely put us in minde but doth also call and invite us to heavenly things and seeing we cannot follow him with the feete of our body let us follow him with the feete of our holy desires The disciples stood lifting up their eyes Vers 11. and looking towards Heaven so let all the true Disciples of Christ lift up the eyes of their heart to behold and desire heavenly things Sweet Jesus what a blessed and glorious alteration followed thy passion Oh happy and sodaine change how didst thou suffer on Mount Calvary for our sinnes and how doe I now behold thee in the Mount of Olives there thou wast alone here thou art accompanied with many thousands of Angels there thou didst ascend up to the Crosse in disgrace Luke 24.52 here thou didst ascend up into Heaven in a cloud and in glory there wast thou crucified betweene thieves here thou dost rejoyce amongst the company of Angels and Saints there thou wast nayled to the Crosse as a condemned man here thou art at liberty and dost deliver those that were condemned Eph. 5.23 30 there suffering and dying here rejoycing and triumphing Christ is our head and the Saviour of the body we are his members Rejoyce therefore and bee glad thou faithfull soule for though our sinnes doe hinder us yet the communion of nature doth not repell us where the head is there shall the members be also our head is in heaven therefore the members have just and great cause to hope for entrance there not onely so but they are assured already that they have possession there Christ descended from Heaven to redeeme us and againe hee ascended up into heaven to glorifie us unto us was he borne Note for us did he suffer and for us did he ascend our charity is confirmed by Christs passion our faith by Christs resurrection and our hope by Christ ascension Let us strive to follow Christ our Bride-groome not onely with our ardent desire but also with our good workes Acts 21.27 Acts 1.10 for nothing that is defiled shall enter into this heavenly City The Angels that came from heavenly Ierusalem appeared in white robes by purity and innocency is figured that no pride can ascend with the Doctour of humility nor no malice with the Authour of goodnesse with the lover of peace there ascends no discord and with the sonne of the Virgin there ascends no uncleannesse after the parent of vertue there ascend no vices and after the just person there ascends no sinnes Therefore he that desires to see God face to face let him so live here in this world as in his sight and hee that hope for celestiall things let him contemne terrestriall things Our Saviour Christ promised unto his Apostles that after his departure he will send unto them from his father a comforter John 14.26 15.26 Luke 24.47 Vers 47. John 24.17 the holy Ghost the Spirit of truth to testifie of him and to teach them all things and to endue them with power to preach repentance and remission of sinnes in his name among all Nations saying Peace I leave with you my peace I give unto you Therefore let not our hearts be troubled neither let us feare but that our Saviour which redeemed us will also through his merits and mediation glorifie us in Heaven O sweet Jesus draw our hearts unto thee whether thou art gone before and that in the meane time wee may immitate thy goodnesse mercy truth and patience and follow thee in the same Amen Of the holy Ghost OUr Lord Jesus ascending up into the Heavens and entring into his glory Acts 2.4 Vers 1. Exod. 10.11 sent the holy Ghost upon the Apostles on the day of Penticost as in the old Testament when God proclaimed the Law in Mount Sinai he came downe unto Moses So when the Gospell was
labour in the minde and a peaceable trouble in the senses Wherefore love exceedeth all the knowledge of all other mysteries and cannot be but in the godly The reason why our love of God is not perfect in this life because the measure of our love is according to the measure of our knowledge 1 Cor. 13.12 13. now in this life we know God but in part as in a glasse but then shall we know him face to face and then shall wee be perfectly blessed and because wee shall then perfectly know him therefore we shall then perfectly love him but no man can hope to have the perfect love of God in the world to come Note which beginneth not first to love God in this world The kingdome of God must begin in the heart of man in this life or else it cannot be consummated in the life to come without the love of God in this life there is no desire of eternall life How then can that man be partaker of the chiefest good which seeketh it not which desireth it not which loveth it not such as thy love is such art thou because thy love transformeth thee into it selfe for love is the chiefest couple because the lover and the thing beloved becommeth one What hath conjoyned the most just God and wretched sinners being infinitely distant in worth Note one from the other but the infinite love of God And because the infinite justice of God might not be weakned the infinite price and love of Christ interceded betwixt sinfull man and the infinite justice of God Againe what hath joyned together God the Creator and the faithfull soule created things infinitely distant but love In the life which is eternall wee shall be joyned to God in the chiefest degree because wee shall then love him in the chiefest degree love uniteth and transformeth therefore he that loveth carnall things shall be carnall if thou lovest the world thou shalt become worldly 1 Cor. 48.49 50 c. but flesh and blood cannot inherite the kingdome of God neither doth corruption inherite incorruption but if thou lovest God and celestiall things thou shalt become celestiall Note The love of God is the Chariot of Elias ascending up into heaven the love of God is the joy of the mind the Paradise of the soule it excludeth the world it overcometh the Divell it shutteth hell it openeth heaven unto us and pleadeth mercy in the justice of the Almighty the love of God is that seale with which God sealeth his servants the elect Rev. 7.3 4. Ephes 4.30 At the last judgement God will acknowledge none to be his but those that are sealed with this seale For faith it selfe the onely instrument of our Justification and Salvation is not true faith unlesse it doe demonstrate it selfe by true love for there is no true faith unlesse there be a firme confidence and there is no firme confidence without the love of God and that benefit received is not acknowledged for which wee doe not give thankes and we doe not give thankes to him which wee doe not love If therefore thy faith be true it will acknowledge the benefit of our redemption wrought by Christ Jesus it will acknowledge and give thanks Note it wil give thanks and love that gracious God who hath bestowed all these saving benefits upon us the love of God is the life and rest of the soule when the soule by death departs from the body then the life of the body departeth but when God departeth out of the soule by reason of sins then the life of the soule departeth Againe God dwels in our hearts by faith Ephes 5.17 Rom. 5.5 God dwels in the soule by love because the love of God is infused into the hearts of the elect by the inspiration of the holy Spirit there is no tranquillity of the soule without the love of God the world the flesh and the divell doe much disquiet it but God is the true rest of the soule Ephes 3.19 and the fulnesse of the knowledge of Christ is the fulnesse of the knowledge and love of God there is no peace of conscience but to those that are justified by faith in Christ there is no love of God but in them that have a filiall confidence in God To conclude in the praise of this peerelesse vertue love is the grace of nature and the glory of reason the blessing of God and the comfort of the world therefore let the love of the world the love of our soules and the love of the creatures die in us that the love of God may live and abound in us which God of his grace beginne in us in this world and perfect in the world to come This love of God is wrought by the meanes of the same spirit dwelling in Christ and the faithfull and incorporateth the faithfull as members unto Christ their head Rom. 8. and so makes them one with Christ and partakers of all the graces holinesse and eternall glory which is in him as sure and as verily as they heare the Word of promise and are partakers of the outward signes of the holy Sacrament Verse 39. What then can be able to separate us from the love of God which is in Christ Jesus our Lord The properties of Charity and true Love to our Christian brethren CHrist Jesus our Saviour gave himselfe for us to redeeme us from all our sinnes and wickednesse Titus 2.14 and to purge us a peculiar people followers of good workes To this purpose wee are admonished of the Lord Let your light so shine before men that they may see your good workes Math. 5.16 c. and glorifie your Father which is in Heaven Therefore whilst wee have time let us doe good towards all men and especially towards them of the household of faith To this use the holy Scriptures were given unto us for all Scripture inspired from God 2 Tim. 3.16 17 is profitable to teach to reprove to correct to instruct in righteousnesse that the man of God bee perfect and instructed to all good workes It is cleare then that we be not so justified by faith that wee should bee unprofitable barren and unfruitfull of good workes but rather that giving our selves continually unto good workes wee should advance the glory of Gods grace and shew it before the eyes of all men as the light of our new creation for we are regenerated in Christ Eph. 4.23 24. and thereby wee doe declare our selves to bee justified before men Therefore let us not onely shew our selves to be Christians in name but to become good of evill and to declare that goodnesse received of Christ by good workes for they be as certaine fruits of our life witnessing the goodnesse of our mind and declaring the nature of our heavenly Father Good workes bee the workes of faith which worketh by love they be the workes of God which hee worketh in us and by
admonishing them that of necessity they must chuse one either to mortifie the flesh and live or pamper the flesh and die there being no meanes no cause of avoydance of this necessity and S. Paul hath admiration at their simplicity that cannot apprehend this mystery who in the Allegory of seed proving the resurrection of the body proveth also the necessary mortifying of the flesh O foole saith hee 1 Cor. 15.36 that which thou sowest is not quickened except it die for as the blade of seed corne cannot appeare before the graine be first rotten in the earth and as there cannot be a resurrection to life before there be first a separation and rottennesse by death so there cannot be a regeneration by grace before there be a mortification to sin for new birth is gotten by the death of sin and mortification is the predecessour and next parent to regeneration they being necessary Relatives for where one is both are and where both are not neither is therefore it is generally necessary all men being bound to mortifie all sin without favour or dispensation of any Lastly it is moved in us by the Spirit of God but it is exercised by our owne reformed spirit Note God first kindling the fire of zeale in our hearts which when it is kindled burneth of it selfe but not without divine assistance for when it shall please the Almighty God by his grace to call us out of the grave of sin by hearty and serious repentance unto newnesse of life by faith in Christ and by the motion of his holy Spirit cause in us a loathing and a detestation of our sins then wee may assure our selves that the gracious goodnesse of God will not give us over but will assist us with his holy Spirit and support us with his divine grace so that we shall never fall away except wee prove voluntary revolters from him for by the promise of God made to his elect in the covenant of grace Ierem. 32.38 39 40 41 42. hee saith They shall be my people and I will be their God And I will give them one hearts and lead them in one way that they may feare mee all the daies of their life I will make an everlasting covenant with them namely that I will never cease to doe them good and that I will put my feare in their heartt so that they shall not depart from me yea I will have a lust and pleasure to doe them good with my whole heart and with my whole soule even so will I also bring upon them all the good that I have promised them and marke our Intercessour and Mediatour Christ Ioh. 17.11.15.20 who hath prayed effectually unto his father for our preservation and conservation in the world because we are his subjects and members who is a most puissant and gracious Prince and Advocate and a most perfect and blessed head and therefore wee may be sure that hee will protect and preserve his subjects profligate and extirpate their sins their enemies and by his Spirit convey spirituall sense and motion into all his members To conclude this calling is an argument of admirable power in God and of his infinite mercy to us for as hee shewed his power in creating and making of things to be that before were not even so he manifests his power in his effectuall calling men that were dead in sin and worse then nothing by their owne deserts to live the life of grace and in breathing into them the breath of new life which was utterly expired by their fall in Adam yea the Lord may seeme to exhibite more power or mercy when he calls men out of their sinnes then when hee did create them For at his creation there was none to hinder him but at his vocation there were many hinderers and great impediments though all inferiour unto God there is the Divell and his suggestions there is the world and her incantations scandalls and allurements and there is our owne flesh the rebellious corruption of the heart all these God must vanquish and overcome 2 Cor. 8.12 and perswade and incline our hearts and wills and of nillers make us willers to come unto him before he perfect and accomplish in us this his glorious and thrice happy worke of grace indeed there is more goodnesse shewed more grace exhibited in restoring of man out of his grievous and intollerable misery and in curing him of his cursed blindnesse then giving him a being Psal 27.1 having none before and in making him to see which before in spirituall things was blinde to raise a dead soule from the death of sinne unto a supernaturall life is a greater worke of mercy than to raise a dead body from bodily death to live a naturall life Joh. 11.43 44. when Christ had cryed to Lazarus being dead and said Lazarus come forth hee forthwith revived and came forth of the grave So when Peter had said to dead Tabitha Acts 9.40 Tabitha arise shee immediately opened her eyes and sate up even so when God shall please to vouchsafe to call a man with his powerfull voyce and shall effectually speake unto the heart and say Arise thou that sleepest in sin come forth of the grave of iniquity stand up and walke in the waies of righteousnesse his voice is so mighty and his Word so powerfull that the man to whom he doth so speake must needs awake arise come forth and walke The voyce of the Lord Psal 29. saith David it mighty in operation the voyce of the Lord breaketh the Cedars it divideth the flames of fire it maketh the wildernesse to tremble The voyce of the Lord is a glorious voyce that maketh the thunder these are the effects of that voyce likewise the voyce which God speaketh to the eare of the soule in his effectuall calling is so mighty and so glorious Heb. 4.12 as that it rendeth the heart and maketh it tremble Ioh 6.20 it discovereth the soule and pierceth into the most secret parts of it and looke as at the sound of the seven trumpets the wall of Iericho fell flat downe and as at that efficacious voyce of Christ saying I am hee Ioh. 18.6 his enemies that came to apprehend him went backward and fell to the ground even so when Gods voyce shall sound in a mans eare and when Christ shall speake effectually unto the heart the walls of hell shall reele and totter the fortresses of iniquity shall be ruinated the castles of sinne shall be cast downe our spirituall enemies shall be driven backeward the strong man Satan shall be fettered and his cursed workes dissolved these are the admirable effects of his glorious voyce Rom. 11.16 these are the worthy and wonderfull workes of Gods effectuall calling wee may therefore justly say The voyce of the Lord is mighty the voyce of the Lord is glorious and bringeth wonderfull things to passe this inward vocation is an infallible pledge of
in the Spirit And if like those good Thessalonians we receive and believe the Gospell and entertaine the word with joyfulnesse notwithstanding all afflictions 1 Thes 1.5 6 9. 1.3 4. if wee turned God from all our false Gods our owne delights and vanities to which wee have wedded our hearts and if our faith increase and our love abound and if we have faith and patience as they had in all our crosses and afflictions then may wee assure our selves that wee are effectually called as they were John 10 c. out of the vastâ— wildernesse of this woefull world unto Christ our Shepheard for our Saviour Christ saith that his sheepe know him heare his voyce and follow him If therefore wee know acknowledge and embrace Christ if we heare and hearken unto his voyce and doe it if we study to resemble imitate and follow him in love meeknesse patience humility justice fidelity truth confidence and compassion then we may confidently assure our selves that wee are his sheepe effectually called home into his fold Mortification being of such necessity in the ordinary meanes of our salvation as that wee cannot be regenerate before wee carefully discharge this office of mortification let us therefore endeavour this duty with all diligence let us denounce a bloody and generall warre against all our sinnes let us entertaine favour and correspondencie with none but let those sins that have beene our delight be in our hatred let us not love them for their profit because transitory Wee must not foster our sins neither for profit nor pleasure neither feare them for their number If sin overcome us we are their slaves let us not favour them for their pleasure because moment any let us not feare them for their number though infinite many nor for their strength though they have conquered a world of people let us have confidence in God because hee is on our side and hath a care of us when sin got the upper hand of us and wee victoried by them we were then their servants their slave when wee overcome and have victoried them let us make them our slaves perpetually let us bind them in chaines cast them in prison and for ever utterly destroy their evill power Let us have no pity no favour Note no compassion on sin because when we were overcome by sin sin was mercilesse against us let us not as did Saul spaire any for their dignity or worth but with David let us mortifie and destory all let us hate the sins of youth and despise the sins of age let us not be partiall in our owne particulars let not prosperity alter us neither let poverty tempt us but having undertaken to warre with sin let us be full in opposition against it let us not end our warre without victory Let us strive to overcome sin with a constant resolution let us not interrupt it by truce but let us be resolute in our purpose and constant in our resolution and at all occasions and in every distresse let us resort to the throne of Gods mercy and crave the assistance of his holy Spirit hee is our Conductor hee is our Commander and the Generall in this spirituall warre let us consult with that Oracle and by it receive direction let us fight with the arme of his might and win the garland of holy victory for having God on our part whom then shall we feare and if he be with us who can be against us his policies cannot be prevented nor his power with victory opposed What wee want of spirituall power in our selves Psal 18.1 c. shall be abundantly supplyed by the infinite power of the holy Ghost for by him wee shall be able to overthrow an host of sin and by the strength of our God Note wee shall overcome all extremities and avoyd all dangers hee is the end of our hope and the maine battell of our power wee are but the reare hee is our Generall Hebr. 12.2 we are his souldiers his holy Crosse is our colours his holy Word our weapons And being thus appointed we dare confront all the enemies of our soule the Divell our sins and all that doth oppose us wee dare undertake their conquest spoyle their power discipline their errors and by the perpetuall death of our sins obtaine a perpetuall quiet of our conscience and the everlasting peace of our soules Of Regeneration VVHen all things was first created every thing was perfectly good no defect no blemish no need of correction Quest. the first defection was sin the first sin was the sin of Angels the next the sinne of man Here may be demanded a question why God did permit Adam to fall from his integrity and suffer him and his sonnes to revolt and fall into sinne and did not hinder the fall which hee could have done if it had pleased him Answ But hee would not hinder it because such was his pleasure for certaine causes best knowne unto himselfe in the meane let no man thinke that God was injurious for he was not indebted to us Job 36 23. to confirme us by his grace and to keepe us from declining but this fall was permitted by God for the greater benefit of his elect for their glory procured by Christ Esa 46.10 11. doth farre exceed and surpasse the glory which was given them in their creation which had never beene if man had never falne by sin great are the evills which we suffer by reason of that first offence but what faithfull man would not endure farre greater rather then to want so great a Redeemer God not bound to let did permit this fall yet it is not to be ascribed unto him as the cause thereof but to mans owne will for hee did not incline Adams heart unto sinne nor did he infuse the least corruption into his soule Jam. 1.13 14 15. neither did he withdraw any grace from him before hee inspired into him but hee fell by his free will through his owne default at the perswasion and suggestion of the Divell man was therefore the cause of his iniquity in his owne proper will and not from Gods predestination As God brought man into the state of life so man brought himselfe into the state of death for if any man decline from piety and justice hee runs headlong of his owne will hee is drawne by his owne concupiscence and is beguiled through his owne perswasions the Father hath no hand in this fall the Sonne is no agent of this sinne Note the holy Ghost is no worker of this wickednesse therefore the fault of mans choosing of that which was forbidden is not by any meanes to be transferred or ascribed unto God for God punished the sin of Angels in their owne particulars only for they were to derive their natures to posterity by generation and naturall descent because they were ordained for the service of God in certaine particular offices assigned them in the
government of his creatures the creatures not being ordained for the service of them but man for whom all things were made and from whom was to be derived a world of people when he sinned God himselfe punished him and his posterity and the creatures he had made and had given him For as the sin of man had infected the whole world mans house so the curse of God and the worke of his displeasure was seated on that house the world all things then being subject to alteration and evill change from this curse is the inecessity of regeneration all things being now in their owne nature in the state of corruption and death therefore Saint Peter saith When Christ shall come to â—udgement 2 Pet. 3.10.7 the heavens shall passe away with noyse and the elements shall melt with heat and the earth with the workes therein shall be utterly burned up and there shall be a new heaven and a new earth according to the promise of God Verse 13. wherein dwelleth righteousnesse What manner of persons ought wee then to be in holy conversation and godlinesse of life Verse 11. seeing that all these things shall perish so that nothing shall be able to abide the glory of Gods presence but that which is reformed and regenerate not the elements nor earth no nor heaven it selfe but as all have endured for sinne the bad alteration so must they endure by grace the good alteration all were transformed by the sin of one man Adam all must be reformed againe by grace in Christ or else remaine still in their deformity Saint Paul is peremptory in this opinion Gal. 6.15 for he saith in Christ Jesus neither circumcition availeth any thing nor uncircumcision but a new creature that is a regeneration by a lively faith in Christ is onely necessary at many â—n walke according to this rule peace be upon them and meâ—â—y upon them that be of God Verse 16. all ceremonies being insufficient and not effectuall and our Saviour Christ preached to Nichodemus the necessity of regeneration and affirmeth his doctrine with a double asseveration saying Verily verily I say unto thee John 3.3 except a man be borne againe hee cannot see the kingdome of God if not to see the kingdome of God we cannot inherit it This may suffice to perswade the necessary knowledge and the necessary care of regeneration being that without which it is impossible to be saved now to know what regeneration is it is an act of the holy Ghost in Gods elect whereby they are admitted and entred into a constant and faithfull exercise of godly life for as it is said before all grace is the gift of God Iam. 1.17 18. and every motion to good is caused onely by the spirit of God of his owne good will hee begat us by the Spirit of truth our selves being meerely passive in the first action of grace God himselfe being the actor and principall mover thereof for the holy Ghost by whose directions we learne the use of all spirituall exercise doth move both our capacity and power to understand the knowledge and use of necessary and Christian performance without which wee should never be able to comprehend the rudiments and first elements of divine learning regeneration being then a Christian office of most necessary performance it must needs then be caused in us by the inspiration of the holy Ghost who is the first mover of every grace This Doctrine Saint Peter concludeth in expresse words saying Blessed be God 1 Pet. 1.3 even the Father of our Lord Iesus Christ which according to his bâ—â—â—den mercy hath begotten us againe unto a lively hope by the resurrection of Iesus Christ from the dead so that wee are regenerate and new begotten by God in Jesus Christ at the motion and instance of his abundant mercy cowards us Regeneration or sanctification is the gift of God whereby our corrupt nature is renewed to the Image of God by the operation of the holy Ghost or it is an inward change of man justified Hippocates whereby the Image of God is restored in him for as one saith that physicke is an adjection and a substraction an adjection of things wanting and a substraction of things redounding in the bodies of men Even so is sanctification a removing of the corrupt humours of our soules and adjection or infusion of spirituall graces which are wanting in us Greenham for in every generation there is a corruption and we see that the seed sowne is much changed before it grow up and beare fruit then it is needfull in generation that there be a corruption of sinne so that as the seed in the ground so sinne in our mortall bodies must decay that the new man may be raised up by the Spirit of God taking possession of our soules Heb. 12.14 This transformation of man is very requisite to salvation for without holinesse no man shall see God Therefore if wee will not live to God by grace upon earth Ezech. 18.30 31 32. Rom. 6.23 we shall not live with him in glory in the Heavens if we will not die to sin in this world we shall not escape death the wages of sin in the world to come if we do not live to God in holinesse in this life wee shall not live in happinesse with God in the life to come it is not onely necessary to him that is to be saved that sinne bee abolished by remission but that it bee likewise mortified by regeneration our regeneration must then of necessity be wrought in the whole man according to both soule and body Albeit our sanctification be the worke of the whole Trinity yet it is immediately performed by the holy Ghost yea and like also This act of regeneration is caused by the holy Ghost in the hearts of the Elect and Gods labour is never fruitlesse but what he willeth to attempt is finished there being no resistance of his power nor any greater then himselfe to countermand him as holy David saith The Lord hath done whatsoever pleased him By this act of grace they are entred and admitted into the exercise of godlinesse which doth promise us an extraordinary degree of hope that wee are in Gods favour yet have we then our best assurance when we are adopted his children by regeneration for then wee bring our holy purpose of reformation into act and faithfully endeavour those duties which before wee had onely determined we are then made fruitfull and the Sonnes of God and not before for wee are then Gods first fruits because we are then first made fruitfull we must therefore bee constant and faithfull in the exercise of good workes because that not those that faint in the race of godlinesse but those that goe on with hope and alacrity shall obtaine to the ends of their progresse and have the garland for so saith Saint Iohn Revel 2.26 Hee that overcommeth and keepeth my workes to the end
Gen. 20.17 stones dust and water at the prayer of Abraham God healed King Abimelech his wife and his hand-women and they bare children Isaac prayed unto God for his wife because shee was barren Gen. 25.21 and the Lord well heard him and Rebecca his wife conceived and was delivered Gen. 32.11 33. Jacob prayed to God that hee might be delivered from the hand of his brother Esaâ— and the Lord heard him and reconciled him to his favour and imbraced him fell on his necke and kissed him Exod. 8.12 13. Exod. 9.28 29 33. as often as Moses prayed unto God hee was well heard when the frogs at his prayer were taken away from Pharaoh and the flies the hayle and thunder ceased the locusts were rid away Exo. 10.18 19. the Amalechites which were the enemies to the people of Israel were overcome by prayer the Lord Exo. 17.11.13 at the prayer of Moses was appeased with Israel with whom he was angry for their grievous offence in setting up a golden calfe his sister Miriam at his prayer Exod. 32.11 was healed of her leprosie the wrath of God Numb 12.13 Numb 14.19 20. when hee went to destroy the Israelites which murmured and desired to returne into Egypt againe was at the prayer of Moses pardoned by the prayer of Moses Numb 21.7 8. Iudg. 6. the people were cured from the fiery serpents Israel being brought low and distressed by the Midianites cryed unto the Lord and was delivered Manoah the father of Samson Iudg. 13. prayed unto God that the Angel might againe appeare which was granted him Samson being sore athirst Iudg. 15.18 19. prayed unto the Lord and the Lord sent him water out of a tooth and when hee had drunke thereof Iudg. 16.28 29 30. his spirit came againe and hee revived Samson by his prayer made unto the Lord received his old strength and was at once revenged on his enemies 1. Sam. 7.9 c. when he was blind Samuel prayed unto the Lord for to deliver the Israelites out of the hands of the Philistims and hee was well heard 1 Sam. 12.16 and the Philistims were discomfited at the prayer of Samuel the Lord sent noises raines from heaven to terrifie the people and they feared the Lord. David We may see the effect of Davids prayers every where in the Psalmes where hee saith oftentimes I have cryed unto the Lord with my voyce and hee hath heard mee when I cryed unto the Lord of my righteousnesse he heard mee and in my trouble I called upon the Lord Psal 18. and cryed unto my God and bee heard my voyce from his holy Temple and my cry entered into his eares I will saith hee call upon the Lord which is worthy to be praised so shall I be safe from mine enemies 1 King 2. 2 King 9.13 I cryed unto thee and thou hast healed me Salomon prayed unto the Lord God concerning the people of Israel 2 Kin. 4.28 c. and is heard of the Lord and his prayer and intercession is granted Elizeus by prayer raised up the dead childe of the Shunamite 2 King 6.17 againe he prayed unto the Lord and the young mans eyes were opened and he looked and behold he did see aid from heaven 2 King 20. Ezechias by prayer obtained at Gods hand both recovery of his health and also the prolongign of his daies Jobs friends talked amisse before the Lord Job ult and yet their offence was pardoned at the prayer which Job made for them The Apostles prayed unto God and the place was moved where they were assembled together and they were filled with the holy Ghost Acts 4.31 Acts 9.40 41. Acts 10.4 Peter making his prayer unto God raised up Tabitha from death and restored her to life Cornelius prayed unto God and his prayer was had in remembrance before God the Church prayed for Peter when Herod had cast him into prison Act. 12.5 c. and the Lord delivered the Apostle from his bonds and out of prison at the prayer of S. Paul and Silas Acts 16.25 c. the prison was shaken with an earth-quake and all the dores thereof were opened and their bonds loosed Paul prayed for Publius father Acts 28.8 who lay sicke of a fever and of a bloody-flixe and restored him to health these examples out of the Scriptures doe sufficiently declare how attent the Majesty of God is to heare and grant their prayers who doe heartily call upon his holy Name either for themselves either for others whereby we may perceive what the wonderfull efficacy of prayer is before God the prayers of the faithfull be alwaies acceptable unto God and that hee hath a much better regard and consideration of our necessities then we our selves be able to understand although he doe not at all times performe the same which wee doe desire or not after the same manner or so soone as we doe aske it fot as Saint Iames saith Note you doe demand and not receive what you desire Iam. 4.2 3. because you aske â—misse even to consume it upon your lusts and unlawfull desires Therefore hee that desires to pray effectually unto God and be heard must not be violent and wrathfull cruell and unmercifull against his Christian brethren neither proud nor mistrustfull but they must be quite voyd from anger and strife and ready to forgive when they have any quarrell against their neighbours For God is so offended by these faults that in respect of them hee doth abhorre our prayers There be many other hindrâ—nces but these bee the most generall and therefore with the greater circumspection to be eschued Aske in faith and waver not Iam. 1.6 for hee that wavereth is like to the wave of the Sea which is tost and carried about with the wind Therefore let not that man suppose that hee receiveth any thing from the Lord sometimes wee doe pray so coldly without heart or spirit Ecclus. 18 22. that we our selves perceive not what it is that we mumble in our mouth Therefore hee that so prayeth and heareth not himselfe how can hee hope to be heard of God we must not put the fault in God if wee obtaine not what we desire at his hands but in our owne sinnes and wickednesse vices and naughtinesse whereby wee doe hinder his goodnesse grace and mercy from performing those things which wee doe aske for hee is so good and mercifull unto us that he hath a regard of our health and salvation and doth give us such things as doe serve for our necessities but it falleth out oftentimes that he doth not grant us our petitions because if we had them they should be more harmefull then profitable unto us Therefore we must pray with continuall and unfeigned hope and trust in God that in his good time he will heare our prayers and grant our requests Therefore hee that prayeth unto God to
things worne out and almost forgotten with the use of time because the end of their actions ran not this holy race of Gods glory but had divers disagreeing ends and respects death hath deprived their soules the grave their bodies the world their estates and time their names and such destroying ends doe necessarily follow such affections for when Gods glory is not the absolute proposed end of a mans life there is nothing can happen to such life but extreme misery even the bounty of nature and the treasure of fortune are miserable tormentors which present themselves with friendly faces Psalm 4.5 but bring in their hand dangerous and fearefull destructions therefore in every action and in every worke wee undertake let us first in the feare of God propose our lawfull end Gods glory that hee may have the honour of all our actions to the comfort of our soules Amen Of the uncertainty of mans life and the expectation of death THis life wherein wee live is rather a death 4 Esdr 4.14 because every day we die for every day we spend some of our life and grow neerer to our end by a day this life is full of griefe for things past full of labour for things present and full of feare and care for things to come our ingresse into this world is lamentable because the infant begins his life with teares as it were fore-seeing the evills to come our progresse is wicked weake and vile because many diseases troubles losses and crosses torment us and many cares afflict us our ingresse is horrible and terrible Revel 14.13 because wee doe not depart alone but our workes doe follow us and wee must passe from death to Gods severe judgement Hebr. 9.17 we are begotten in uncleannesse we are conceived in sinne we are nourished in darknesse we are brought forth in sorrow and misery we live in paine and die in anguish we were a wretched burthen to our mother we are strangers in our birth and pilgrims in our life wee are compelled to part away by death the first part of our life is ignorance the middle part is overwhelmed with cares and the later part is burthened with grievous old age All the time of our life is either past present or to come if it be past it is nothing if it be present it is fleeting Gen. 3.19 if it be to come it is then uncertaine from earth we came and earth wee beare about us earth we tread upon Job 7.1 c. and to earth wee must returne againe the necessity of our birth is base of our life miserable of our death lamentable The life of man is a continuall warfare because there is in this life a continuall fight between the flesh and the spirit Gal. 5.17 what true joy then can a man have in this life when there is in it no certaine felicity what thing present can delight us when all things like a shadow doe passe away but the judgement of God which hangeth over our heads doth never passe away Againe what thing can delight us when that which wee so dearely loved is taken from us and quite ended and griefe that shall never have end doth approach every day still neerer unto us Nazianzen this is all wee gaine by long life to doe more evill to see more evill and to suffer more evill and maketh our accusation the greater at the last day of generall judgement What is man but the slave of death and as a passenger on the way and hath no certaine continuance his life is shorter then a moment lighter then a bubble more vain then an image more empty then a sound more brittle than glasse more changeable than the wind more unconstant than the aire more fleeting than a shadow and more deceitfull than a dreame what is it but the expectation of death the stage of mockeries the sea of miseries a viall of blood which every light fall breaketh and every fit of an ague corrupteth course of our life is a labyrinth wee enter into it when wee come out of the wombe and goe out of it by the passage of death this life is fraile as glasse as sliding as a river as miserable as a warfare yet many seemes much to desire it the vaine felicity of this life doth outwardly delight but if wee presse it with a more weighty consideration it will appeare to be vile and wicked therefore O deare soule doe not suffer thy cogitations to set up their rest in this life Psalm 42. 4 Esdr 4.26 c. but let thy minde alwaies pant and breathe after the joyes to come compare the short moment of time here with eternity which shall never have end this life here posteth away yet in it doe wee get or lose eternall life this life here is most miserable and yet in it doe we get or lose everlasting life in this life we are subject to many calamities yet in it doe wee get or lose the joyes everlasting if therefore thou hopest of everlasting life use the world but let not thy heart cleave unto it negotiate in this world but fixe not thy mind unto it The outward use of worldly things is necessary and hurteth not unlesse thy inward affection cleave unto them heaven is our country the world is but the way unto it and place of our sojourning this life is our sea but eternity is our heaven be not therefore so much delighted with the momentany tranquillity of this world but be carefull to attaine to the haven of everlasting happinesse This world is sliding and unconstant and doth not keep faith with her lovers but doth often times flie from them when they have most hope of it The safest way then is to expect every houre our departure out of this present life and to prepare our selves for it by hearty and serious prayer and repentance the world is now so worne away with a long consumption it hath even lost the face with which it was wont to seduce her lovers 1 Cor. 1.3 But he that cleaveth unto the Lord is one spirit with him For as the carnall copulation of the man and woman maketh of them one flesh Math. 19.5 so the spirituall conjunction betweene Christ and the faithfull soule maketh of them one spirit as the soule is the life of the body so is God the life of the soule as therefore that soule doth truely live in which God dwelleth by spirituall grace so likewise that soule is dead which hath not God dwelling in it and what rest can there be to the soule that is dead that first death in sinne doth necessarily draw with it the second death of damnation Revel 20.14 Whosoever therefore doth firmely cleave unto God with his love inwardly enjoyeth divine consolation his rest can no outward things disquiet for in the midst of sorrowes hee is joyfull in poverty hee is rich in tribulations secure in troubles quiet in contumilies and reproches
of men still and in death it selfe living hee regards not the threats of the tyrants because hee feeles within himselfe the riches of divine consolation hee is not sorrowfull in adversity because the holy Spirit within doth comfort him effectually hee is not vexed in poverty because the goodnesse of God doth continually succour him the reproches of men doe not trouble him because hee enjoyeth the delight of divine honour he regards not the pleasure of the flesh because the sweetnesse of the spirit is more acceptable unto him 〈…〉 â—ot the friendship of the world because he seeketh the love of God who is a mercifull father gracious and a friend unto him hee feareth no death because in God he alwaies liveth hee feareth not Lightening Tempests Fire Water-flouds the sorrowfull aspects of the Planets nor the obscuration of the light of Heaven because hee is carried up above the Sphere of Nature and by faith he resteth and liveth in Christ he feareth no mortall nor evill power because he that liveth and overcomes in him is farre more stronger then the Divell that in vaine labours to overcome him hee followeth not the inticements of the Flesh because living in the Spirit hee â—eeles the riches of the Spirit and by the vivification of the Spirit Gal. 5.24 mortifies and crucifies the lusts of the Flesh hee feares not the Divell his accuser 1 Ioh. 2.1 because he knowes Christ to be his Intercessour the true rest of the Soule hee grants unto us who is the onely Author thereof O Christ with-draw our hearts from the love of this world and stirre up in as a desire to thirst after the Kingdome of Heaven to thy eternall glory and the unspeakable comfort of our Soules Of temporary Death and of the severall estates of Salvation and Damnation DEath is an ordinance of God for the subjecting of the World which is limited his time for the correction of Pride it is a separation and absence of the Soule from the Body whereby the Body is reduced to his first matter earth and the Soule brought to a sense of either justice or mercie To understand this better wee must consider Death in his originall and first being also in his powerfull and generall continuance and the end or dea◠〈◊〉 â—atâ— the originall cause that gave Death life was sinne therefore when Adam had eaten the forbidden fruit and thereby committed sinne then had Death his first beginning for though Adam did not at the instant of the act die yet at the very instant of the sinne he was made mortall and subject to the power of death so God fore-told him Gen. 2.17 that whensoever hee did eate thereof he should surely die and from this bad beginning was Death first derived So did the woman of Zareptha acknowledge that her sinne was the cause of her childs death 1 King 17.18 so have all the Children of God understood of Death and the cause thereof and Saint Paul saith Rom. 6.16 that Death is the wages of sinne as if it were a necessary care in the justice of God that all that committeth sinne should have the reward and wages thereof Death Now the cause of this cause of Death was the Divell Gen. 3. who envying the prosperitie of our nature suggested his temptations to our first Parents by whose disobedience we are all made mortall so saith Salomon Through the envie of the Divell came death into the World and they doe prove it that doe hold of his side and so from these two Parents the Divell and Sinne was Death first derived from whence hee had his being and first beginning Wee must consider Death also in the passage of his life or in his powerfull continuance which is evident in this respect that Death hath a generall power over all Flesh the which hee doth execute upon all without respect had either to the greatnesse or goodnesse of any Ios 23.14 therefore Death is called the way of all the World Gen. 15.15 and the way to our Fathers because as our Fathers are gone the way of Death before us so must wee after them and our posterity after us for ever for though Death be but one his office the cutting off the lives of all the world yet it is to him but an easie taske having the diseases of our flesh and infinite other occasions to attend him to the performance of the execution of his deadly office His power then is generall over all being limited by God and time only who though hee bring all Flesh to corruption yet no Flesh can corrupt him or procure favour in the strict execution of his Office The end or the death of Death is the living righteousnesse of Jesus Christ which he wrought by his owne death in his owne person therefore saith the holy Prophet that Death is swallowed up in Victory Hos 13.14 and Saint Paul saith 1 Cor. 15.25.26 that Christ Iesus must reigne till he hath put all his enemies under his feet and that the last enemie that shall be destroyed is Death therefore the Apostle insulting over Death saith O death verses 55.56.57 where is thy sting O Hell where is thy victory the sting of Death is sinne and the strength of sinne is the law but thanks bee unto God that giveth us victory through our Lord Iesus Christ Whereby it is evident that God by his sonne Christ hath given us victory over Sinne Death and Hell if wee doe faithfully beleeve in him and whereas before wee were all servants of sinne and the slaves of Death wee are now made Conquerors and despise them that did command us This happie alteration doth reach benefit to all the faithfull but not to all men therefore it is limited by God and doth extend to such particulars onely as are in his election for though God cast the beames of his Sonne upon every mans face alike and distribute his temporall blessings scatteringly as it were without any heedfull respect where they fall yet those favours that are eternall and import perpetuity of happinesse hee giveth them onely to his beloved Elect barring all the reprobates from spirituall grace and eternall happinesse and therefore though the death of Christ hath disarmed Death and blunted his weapons that have wounded holy men yet are those weapons still sharpe and that Death is still living and made immortall against them that have not received the image of the Lambe of God for though all men enter their graves alike yet with different condition holy and good men enter their graves Mat. 9.25 as their houses of rest where they quietly sleepe and for a time repose in rest and safetie but the wicked enter their graves as fellons doe their Prisons to be reserved to a more terrible day of judgement Eccles 41.1.2 Therefore the Wiseman saith Philip. 1.20.21 the remembrance of Death is bitter to some and acceptable to other for the godly make it their
let us remember our hope and in our hope our God while we live here let us remember that wee are prisoners and in the bondage of our flesh and when we die we know that we shall have freedome and death that is cruell to others will bee favourable to us and death that will kindle the fire of their affliction will extinguish our and doubtlesse wee shall finde death more favourable unto us than men for by men wee are injured disgracefully and reproachfully despised most ignominiously afflicted cast downe by feares of enemies affrighted our opinions doubted our actions scanned and opposed our endeavours misinterpreted and intercepted and by wrongs of ill neighbours oppressed our good name brought into odious reputation and by disquietnesse betwixt false friends and open foes in a manner confounded Death takes us from all these feares and injuries layes us in a peaceable grave makes us sleepe in that bed of rest protects our bodies silences our name and carries our spirit to his place appointed Let us not therefore be moved by any example to feare death but let us have a Christian resolution to abide it with courage nay with hope without doubting When we shall see the sons of fortune feare every little sickenesse the serjeants of death Ier. 4.2 we shall see the sonnes of grace deride them for their folly for they never behold death but in his ugly forme to their terrour but to these he appeareth most beautifull pleasant and of delightfull conversation death is to them a Lion but our Lambe his actions in their Scene is tragicall but in our comicall and full of heavenly recreations Whence commeth this 1 Cor. 15. It is our Savior Christ that hath thus caused it his power hath done it his hand hath wrought it he hath tamed death he hath taken his sting from him that it cannot hurt his Elect he hath shut up hell that hath gaped against us and hath reconciled us to our graves wherein wee may safely repose without feare and terrour hee hath commanded death that would perish us to secure us and to present our full proportion before his judgement seat This hath hee done that is able to doe all things he hath done it also for me my faith perswades me so I will acknowledge my selfe therfore in most dutifull thankes to my God and Saviour and in every time of distresse I will looke at death and with that serious meditation receive a full proportion of comfort in my selfe through the merit of my Saviour Amen A Sweet Contemplation of the Beatificall joyes of Heaven and Heavenly things And the Blessed state of a regenerate Christian HEre my meditation dazleth and cannot conceive and my Contemplation is not able to discerne and my Pen not able to describe that most excellent blisse and eternall weight of glory 2 Cor. 4.17 Rom. 8.18 whereof all the momentanie lightnesse of our afflictions and tribulations are not worthy which all the faithfull Elect shall with the blessed Trinity enjoy Rom. 8.17 1 Kings 8.27 2 Cor. 12 2.4 Psal 19.5 from that time they shal be received with Christ as joynt heirs into that everlasting kingdome of joy the heaven of heavens or the third heaven called Paradise which Christ in his humane nature ascended far above all visible heavens which by the firmament as by an azured Curtaine spangled with glittering starres and glorious Planets is hid that we cannot behold it with the corruptible eyes of flesh the holy Ghost framing himselfe to our weakenesse describes the glory of that place which no man can estimate no not by such things as are most pretious in the estimation of man Rev. 21.2 c. and therefore likeneth it to that great and holy City named the heavenly Jerusalem Therefore O devout soule lift up thy selfe above thy selfe flie away in the contemplation of heaven and heavenly things make not thy further abode in this inferiour region where is nothing but travells and troubles cares and trialls sorrow and woe feare wretchednesse Col. 3.2 and sinne and all deceiving and destroying vanities Bend all thine affections upward unto the superiour place where thy Redeemer liveth and raigneth where thy joyes are layd up in the treasury of his Merits which shall be made thy merits his Protection thy protection his Death thy life eternall and his Resurrection thy salvation where He sits in his glorious Throne Matt. 13.43 accompanied with all the many thousands of Saints and Angells shining more bright than so many Sunnes in glory sitting about him and the Body of Christ in glory and brightnesse surpassing them all and there from his Throne of majesty Matt. 25.10 to the end he shall in the sight and hearing of all the world pronounce unto his Elect Come yee Blessed of my Father c. Here is our blessed union with Christ and by him with the whole Trinity here is our absolution from all sins and our plenary endowment with all grace and happinesse here is the authour from whom by Christ proceeds all our felicity here is our adoption our birth-right and possession see here is Gods fatherly care for his Chosen from the foundation of the world O the free eternall unchangeable Election of God who hath given thee an eternall inheritance assured by an holy covenant made in the word of God signed with the blood of his Sonne 1 Cor. 5.10 c and sealed with his Spirit and Sacraments his chosen Elect shal be translated out of this wofull wretched miserable and transitory world into his eternall happinesse his immortall and everlasting kingdome Rev. 21. the Celestiall Canaan that heavenly Ierusalem so glorious by creation so beautifull with delectation so rich in possession so comfortable for habitation This shall be thine eternall happinesse in the Kingdome of heaven where thy life shall be a Communion with the blessed Trinity thy joy the presence of the Lambe thy exercise singing the ditty Allelu-jah thy consorts Saints and Angells where youth flourisheth that never waxeth old beauty lasteth that never fadeth love aboundeth that never cooleth health continueth that never slacketh and life remaineth that never endeth There is light without darkenesse mirth without sadnesse health without sicknesse wealth without want credit without disgrace beauty without blemish Psal 86.3 ease without labour riches without corruption blessednesse without misery and consolation that never knoweth end where they shal live for ever with him in ful freedome from all evill in perpetuall fruition of all felicity so that as nothing shal be found in hell which shall be desired so nothing shall be desired in heaven which shall not be found there shall be mirth without mourning a life without labour and day without darkenesse eternall happinesse and happy eternity there is neither sinne nor sorrow neither penalty nor penitencie neither foe nor frighting neither corruption nor contention amity and no enmity faith and no fraud godlinesse and no guile love
eternall life and wee are sure and believe that thou art Christ the Sonne of the living God and Christ said unto them which believed in him John 8. if you abide in my word you be verily my Disciples and you shall know the truth thereof commeth that assurednesse of faith Note whereof mention is made before In Gods case and Religion all things are blind and doubtfull to mans naturall reason but unto faith they be certaine and cleare and thereby we know that wee be the children of God faith doth take hold of the gifts of God which we doe request of him in prayer the attainment of the which cannot be hoped for nor trusted upon without wee aske in fayth James 1.6 wherefore Saint Iames saith Let him aske in faith doubting nothing for hee that is doubting and wavering is like a wave of the Sea tost to and fâ—owith the wind and carried with violence And Christ sayth Verily I say unto you Mark 11.23 24 whatsoever you request in your prayers believe that you shall obtaine it and it shall befall unto you Againe fayth doth worke in him that is justified a peaceable quiet good and contented conscience towards God through Christ so the Apostle testifieth saying Therefore being justified by faith Rom. 5. we have peace with God through our Lord Iesus Christ without this fayth it is impossible that wee should have a quiet conscience towards God for as is sayd before that by fayth wee doe apprehend the grace of reconcilement and justification purchased for us in the blood of Christ fayth must needs therefore worke in us the invocation adoration Rom. 10. and worship of him whom wee doe believe in How shall they call upon him sayth the Apostle in whom they have not believed and the blind man which our Saviour made to see when he had sayd Lord I doe believe John 9.38 The confessiâ—n of truth hee worshipped him immediately in whom he beleeved For by fayth wee doe confesse the truth that is once beleeved and knowne of us So the Apostle doth joyne fayth and confession together for to beleeve with the heart justifieth and to acknowledge with the mouth maketh a man safe having the selfe-same spirit of faith At the poynt of death wee doe by fayth commend our soules and spirit unto the Lord. So did the thiefe upon the Crosse Math. 27. Acts 7.59 and Saint Stephen also when he was stone this is the last worke of faith towards God for after the yeelding up of the Spirit once there is no longer place nor use of faith These bee therefore the workes of fayth towards God first the love of God a good conscience towards our neighbour hope of things to come a boldnesse to repaire by prayer to the Throne of grace invocation adoration and worship confession of the truth obedience perseverance and the yeelding up of the Spirit to goe immediately unto God the faithfull are comforted in the Lord by the benefit of fayth whereupon Christ also when hee admonished his Disciples from whence they should seeke their comfort in adversity he said John 14.1 c. Let not your hearts be troubled believe in God believe also in me for there is in none greater goodnesse in none greater mercy in none greater knowledge of those things wherewith all our hearts be tormented in none more knowledge and power to helpe and ayde then is in God himselfe 2 Cor. 1.3 so that he is justly called the father of mercies and God of all comfort For he that is faythfull doth apply himselfe to the goodnesse of God and by it wee doe perceive the efficacy and sence thereof and it bringeth comfort unto the troubled heart By fayth wee doe believe the promises of grace and doe by it embrace those things which be spoken of God in his word fayth doth also mortifie the concupiscence of the flesh and maketh a mans mind humble and lowly and worketh many other notable matters in the hearts of the beleevers This excellent and rare jewell is faith the excellence whereof is surpassing precious wherewith we must of necessity be endued to become perfect men Heb. 11. Saint Paul sayth that Faith is the ground of things hoped for and the evidence of things which are not seene This is a speciall jewell and happy is the man that hath it but in quantity comparable to a graine of Mustard seed it is the ground of things hoped for as if it were sayd whatsoever crosse or calamity vexeth us if wee hope for reliefe and ease wee must ground it upon fayth otherwise our hope is no hope It is the evidence of things not seene Note it is the patefaction or laying open as it were of the very thing though farre from our sight which is expected and longed for in hope the thing hoped for through it is as it were Eph. 1. evidently seene and layd before our eyes wee may upon this ground build so certaine a foundation of hope of the joyes to come as if we were setled in Heaven it selfe with Christ It is indeed the assurance of all our comforts in the promises of God and whensoever wee lay this evidence before the celestiall Judge by prayers for therein it appeareth to be fayth or not to be he cannot but allow it so current lawfull and effectuall as that whatsoever wee aske though wee see nothing to answere our hope yet wee may assure our selves that wee shall obtaine our desires at such time and in such sort as shall bee most fittest for our necessities in so much as wee may be bold to say wee are already partakers of that we looke for before it come Psa 34.8 9 10. because comming it will come and our fayth which is the ground and the evidence of things hoped for shall not be in vaine and therefore in what danger so ever we are we must open this evidence even our fayth unto the Almighty in humble suit and hearty prayer that as his promises are manifold for the releefe of his children and his meanes infinite so will he accept of our faith Psal 91. wherein wee stand assured that hee is God al-sufficient full of mercy and truth able and willing to grant what we aske and first we must consider that there is no dissembling with God neyther can wee bragge of this rare jewell and yet bring forth the fruits of infidelity which then appeareth when wee shew our selves impatient at the chastisements and corrections of the Lord and when we grudge to stay the Lords leasure for helpe and when leaving the meanes commanded by God wee runne to worldly and forbidden meanes these things can we not shroud nor cloake under any colour or pretence for hee that searcheth the heart findeth every dissimulation Acts 5. he found out Ananias and Saphyra in their hypocrisie and gave them the reward of death because they would seeme to have faith and dissembled Learne of the
good King Hezekiah 2 King 20.5 6. whose successe of his faith was such as it effected what he desired namely in his sicknesse hee recovered health and had fifteene yeares added to his life after the Lord sayd by his Prophet that he should dye This is a comfortable example to bee applyed to the case of him that is deeply diseased within with sin and without with crosses and calamities wherein if he seeke the Lord in this lively and working faith hee will offer himselfe unto him The efficacy of faith and make him see the issue of his hope even delivery out of all his troubles The prayers of the faythfull are of wonderfull effect for thereby God sheweth himselfe to bee a God of great compassion and exceeding in mercy towards all believers and at an instant hee heareth and in his good time for Christ his sake hee granteth our desires as is seene in this example of Hezekiah whose prayer no sooner issued out of his mouth but his petition was granted and the Lords mercy came to meete as it were the Kings miseries whereby we may learne that the faythfull soule being in distresse hath God as present as if Heaven and earth were conjoyned together No distance of place or processe of time can prevent God to performe his will in a moment of time but where prayer is and fayth the ground of it there is the presence of God Esay 49. who giveth presently or delayeth for a time according to his will alwayes for the best and good of the faythfull petitioner God delayed to grant Davids request a long time suffering him to live in banishment and in the wildernesse crying yet at the last in an acceptable time hee delivered him and made him King over Israel Gen. 41.1 c. so Ioseph made long suite and prayed unto the Lord being in prison and no doubt the Lord heard him yet in two yeeres he gave him not his liberty but when the time was come wherein occasion was administred for his advancement hee then not only gave him freedome but also made him viceroy as it were over all Egypt thus doth God often try our faith whether it be sound or not and after proofe thereof by patience then it hath the reward Infinite examples might be shewen of the force of faith Hebr. 11. how it stopped the Lyons mouthes how it qualified the heat of the fire and how faith gave David the victory over Goliah but let these suffice And sith that faith and humble prayer are so effectuall 1 Sam. 17.46 c. let us not rest dissolute and carelesse to seeke it but with all diligence and carefulnesse let us aske it of the Lord and hee will give it us abundantly so shall wee be able to performe and bring mighty things to passe beyond humane expectation the examples in the Scriptures are common they are infinite which may confirme our faith seeke therefore the Scriptures the sweet Manna of our soules they will shew us the admirable things which have beene wrought by lively faith let us therefore assure our selves that this God who hath done for us wonderfull things will be present also at our prayers and if wee aske faithfully he will bring such things to passe for us as shall seeme marvellous to the eyes of men Now sith this excellent sweet and surpassing jewell is the gift of God and that he giveth all his rich blessings freely and for nought let us not feare to frame our prayers unto him in all humble obedience and goe freely to the throne of Grace and he will give us at large what wee shall desire in faith In briefe faith is the hand of the soule which layeth hold of the promises of Christ in the mercy of the Almighty she hath a bright eye that pierceth heaven a holy eare a cleare heart and a sure foot standing upon a rocke she is the strength of hope the trust of truth the honour of amity and the joy of love she is rare among the sonnes of men and hardly found among the children of women but to the sonnes of God she is the assurance of their inheritance and in the children of grace she is the promise of their portions shee lookes toward heaven but lives in the world in the soules of the elect to the glory of the Electour shee was wounded in Paradise by a dart of the Divell and healed of her hurt by the death of Christ Jesus faith is Gods blessing and mans blisse reasons comfort and the glory of vertue Of Hope AFter the knowledge of God which is by faith there followeth hope love patience invocation and feare of God obedience and such other like which doe belong unto true godlinesse wherefore like as before is noted those things which a godly person ought to consider of God and to conceive by the knowledge of him and his Sonne Christ So it is meet to speake of those things which doe follow in the knowledge of God in us without the which true godlinesse can take no place for those things which be recited before of God cannot doe us any good unlesse wee doe depend upon him in sincere faith hope charity patience invocation reverence and obedience for as of true faith is said sufficiently before What is the hope of Christian men Rom. 1.24 25. it is not amisse likewise to note something touching hope for the definition of hope it is an expectation of things to come for the Apostle saith that we are saved by hope but hope which is seene is no hope but if we hope for that we see not then doe wee with patience abide for it looking and hoping to be adopted the children of God and to looke for the delivery of our bodies which is to come by the resurrection and glorifying of the children of God therefore the hope of true Christians is the assured and unmoveable expectation of those things which be promised unto us in Christ Jesus 1 Pet. 1.13 Hebr. 6.17 18 19 20. whereof nothing doth appeare to us in this life but wee shall have the full fruition of our constant hope in the world to come at the comming of our Saviour to deliver us and to bring us out of the middest of evill the rising againe of our bodies to glory and life everlasting salvation and felicity the fellowship of Angels yea of Christ himselfe and the perfect sight and knowledge of God besides that which neither eye hath seene nor eare hath heard nor the heart of man conceived which is provided for the elect of God Christian hope is bred of faith and commeth of the knowledge of God because wee doe know that God is in creating Almighty in governing wise in preserving just in helping good and in his promises true and sure and wee doe credit his promises and the same which wee doe credit and believe in faith that wee doe looke for also with a fast and a firme hope for