even all our actions words and thoughts not only which in darkness but also the abscondita tenebrarū even the very hidden and secret things of darknesse shall be then clearly manifested Gods books shall then be laid open as appeareth Revelation 20.12 Rev. 20.12 The severall books of God The book of his knowledge and the book of our own consciences and the book of his covenant they shall all be then laid open by which all our words actions and thoughts shall be laid open before us And then our only appeal will be to the book of the covenant or of Gods mercy in and through Christ Jesus And this may serve for an Answer to an Objection how our thoughts should then be manifested Again a reason of the necessity of the second Judgement when the righteous shall not onely receive the sentence of joy of Come ye blessed c. but of praise likewise Well done good and faithfull servant And the wicked shall not onely then receive the sentence of torment of Go ye cursed c. but also of shame as bad as the torment And so to this end That the praise with the joy of the righteous and the shame with the torment of the wicked might be both manifested for this end a second Iudgement must be As touching this day of Iudgement Use fro similitude drawn from thunder and applied to the day of Judgement it is observed That as thunder strikeing one being asleep killeth him leaving his eyes open but those it striketh waking it killeth them leaving their eyes shut even so in the day of Iudgment those which are then found securely sleeping in their sins and in the pleasures of this world they shall then have their naturall life taken from them that is by sentence and Iudgement pronounced against them they shall be cast into Hell fire yet with their eyes open that is They shall perpetually see feel and enjoy the endlesse torments of hell fire But those contrariwise which are then found waking that is those elect children of God continually expecting the same being alwaies ready and prepared with oyl in their lamps the oyl of faith to attend the bridegroom at his coming evermore rejoycing at the expectation of the last sound of the trumpet those I say although they be deprived of this their naturall life yet they shall have their eyes shut that is They shall be for ever freed from those perpetuall Hell torments pronounced against the wicked of Go ye cursed c. but shall contrariwise perpetually enjoy endless joy happiness Next as touching the Iudge before whom we must appear being Christ our Saviour For as he came first in humility to be judged so then shall he come triumphing in his glory to be a Iudge both of quick and dead And then shall they which were his judges and executioners behold him in all his glory who despised him in his humility and they shall then be all judged by him St. Augustin Of Christs coming to Judgment the manner how And as St. Augustin observeth Veniet Judicaturus Christus eadem carne qua judicatus sed non eadem infirmitate carnis Christ our Saviour shall come to Iudge the world in the last day in the same flesh as he himself was judged but not in the same infirmity of the flesh From hence Objection Why Christ shall come to Judge the world an Objection may be made why Christ the second person in the Trinity rather than the Father or the Holy Ghost shall come in Iudgement at the last day Resp The Answer hereunto is this First For the comfort of the faithfull and elect children of God That he which suffered for them being flesh of their flesh and bone of their bone shall come in the end to be their Iudge And so by way of Simillitude Similitude as Joseph making himself known to his brethren saying to them I am Joseph your brother whom ye sold This was a very comfortable saying to them being in great fear and especially unto Benjamin his beloved brother even so it is with us in Christ his coming to be then our Iudge being also our Saviour and Redeemer Secondly For the greater torment and terrifying to the wicked his executioners saying to them I am he whom ye tortured and crucified and so that he which they had so judged might be their Iudge and they might be judged by him Thirdly That as they had been unjust Iudges in their condemning of him so he might sit in Iudgement pronouncing the just sentence of condemnation against them The reason why God the Father hath given all Iudgement unto his son is this that he might be honoured of all as he is honoured and so to come at the last day to sit in Iudgement It appeareth in Matthew 25.33 Mat. 25.33 34. That there is and then shall be a twofold Iudgement that is to say First Judicium separationis vers 33. the Iudgement of separation for the righteous and Secondly Judicium condemnationis the Iudgement of condemnation vers 34. for the wicked God hath right unto us by Creation the Devil by usurpation and by his seducing of us And Christ our Saviour to loose us out of the hands and bonds of the devil he hath right unto us by purchase and redemption and that by the shedding of his own most precious bloud for us Object Hence an Objection may be made That Christ is not then to be the sole and onely Iudge seeing that in one of the Psalms it is said that the Saints shall judge the earth Dan. 7.22 and so in Daniel 7.22 And Judgement was given to the Saints of the most High Answ The answer hereunto is this That the Saints may then be Iudices aggravantes amplifying Judices aggravantes the Saints and enforcing the matter against us and righteous men may be Iudices approbantes Judices approbantes the righteous approving of the Iudgement of the wicked and the Apostles they are Iudices assistentes Judices assistentes the Apostles Matt. 19.28 assisting of Christ in his Iudgment And though it be said Matth. 19.28 And Iesus said unto his Apostles Ye shall sit upon twelve thrones and Iudge the twelve tribes of Israel this is not to have a literall construction but was spoken by way of similitude Propter similitudinem Judicii dicuntur Judicare quia post corum separationem sedentur cum Christo in throno suo per eos Iudicia sua approbantur laetantur in illis and so interpretativè Quia consentire ad cum facere interpretantur ipsi facere sic sunt coadjutores cum illo in Iudiciis suis For the likenesse and similitude of his Iudgement and by way of interpretation they are said to Iudge because that after their separation they shall sit with Christ in his throne and by them his Iudgements shall be approved of and they shall rejoyce in them and so by way of interpretation because they do consent agree and approve of the Iudgement of Christ for this cause they are said to Iudge and so they are Coadjutors with him in his Iudgements and not otherwise are these words to be taken Christus Iudex Iudicans But Christ alone shall be then Iudex Iudicans he onely shall pronounce the Iudgement and sentence and this appeareth Matth. 25.31 32 33 34. Mat. 25.31 32 33 34. The righteous come not into that Iudgement of condemnation but into that of dissolution or separation The use of all this is The use of all That seeing it is certain that there will be a second Iudgement and that we all must of necessity whether we will or no appear then before the throne of Christ Let us therefore not onely leave off to mind the world and worldly things but let us have all our thoughts affections and desires mounted and elevated up to heaven and there let us settle all our affections and so let us live here in this world that when at the last we shall be summoned by death and then by the Angels to appear before the Tribunall throne of Christ let us so lead our lives here that when we shall appear we may there for ever remain and have the full fruition of everlasting joy and happinesse and not be thrust out amongst the number of those which shall then receive this fearfull doom and sentence of Go ye cursed into everlasting fire Matth. 25.41 Matt. 25.41 But that we may be then embraced with the arms of grace and mercy and may be and remain amongst the number of those which shall receive the happy and joyfull sentence Matth. 25.34 of Come ye blessed of my Father inherit the kingdome prepared for you Matth. 25.34 And then by way of Exhortation he advised all to be carefull and diligent in their due preparation for this last day in regard that morte nihil certius tempore mortis nihil incertius nothing is more certain than death and nothing more uncertain than the time when or the manner how we shall die and the rather ought we for to be carefull in the whole course of our lives in regard that all our actions are registred For there is the book of Gods knowledge in which book there is registred all our proceedings in our sins whether the same be through infirmity wittingly or willingly Nay therein is likewise recorded all our sighs and grones for our sins And the book of our own Consciences shall be then laid open which is now shut and we do here labour by all the means we can through our own obstinacy and rebellion to keep the same still shut but then in despite of us it shall be laid open before us The due consideration hereof ought to make us the more wary and carefull of all our actions and seriously to think of Solomons advise in Ecclesiastes 11.9 Rejoyce O young man Eccles 11.9 in thy youth and let thy heart chear thee in the dayes of thy youth and walk in the wayes of thy heart and in the sight of thy eyes But know then that for all these things God will bring thee into Iudgement And so he concluded with this Rule to be by all observed that is Do violence to none accuse no man unjustly and be content with thy wages Fear God and keep his commandements this is the whole duty of man Ecclesiastes 12.13 Eccles 12.13 FINIS
up in us a certain knowledge of our election but also to stirr up in us a Christian and a godly strife and so to strive to make this our calling and election sure Remembring without ceasing 1 Thess 1.3 4. your work of faith and labour of love and patience of hope in our Lord Jesus Christ in the sight of God and our father Knowing brethren beloved your election of God Wherefore the rather 2 Pet. 1.10 brethren give diligence to make your calling and election sure for if ye do these things ye shall never fall For so an entrance shall be ministred unto you abundantly 2 Pet. 1.11 into the everlasting kingdome of our Lord and Saviour Iesus Christ Neither must we be carelesse in this great weighty matter of our election to salvation as to say as some very prophanely use to say what need I be so mindfull and carefull hereof If I am elected I am elected if otherwise it be appointed of God all my study and endeavour cannot effect it Such prophane resolutions must be ever withstood by us beaten down and suppressed for we must be ever very active herein and know thus much as a Father well observeth being this namely Quod Deus qui elegit te ad salvationem elegit te etiam ad media salvationis That God which hath chosen and elected thee unto salvation hath also elected and chosen thee to use the means to come unto salvation And as another Father saith St. Augustin Qui creavit te sine te non salvabit te sine te He which hath created thee without thee will not save thee without thee St. Augustin Work out your own salvation Philip. 2.12 13. with fear and trembling For it is God which worketh in you both to will and to do of his good pleasure For God hath not called us unto uncleannesse but unto holinesse 1 Thess 4.7 Wherefore 1 Pet. 1.13 14 15 16. gird up the loyns of your mind be sober and hope to the end for the grace that is to be brought unto you at the revelation of Iesus Christ As obedient children not fashioning your selves according to the former lusts in your ignorance But as he which hath called you is holy so be ye holy in all manner of conversation Because it is written Be ye holy for I am holy For I am the Lord your God Levit. 11.44 ye shall therefore sanctifie your selves and ye shall be holy for I am holy And the Lord spake unto Moses Levit. 19.1 2. saying Speak unto all the congregation of the children of Israel and say unto them Ye shall be holy for I the Lord your God am holy But ye are a chosen generation 1 Pet. 2.9 a royall priesthood an holy nation a peculiar people that ye should shew forth the praises of him who hath called you out of darknesse into his marvellous light Which in time past were not a people 1 Pet. 2.10 but are now the people of God which had not obtained mercy but now have obtained mercy As touching the election Rom. 11.28 29. they are beloved for the fathers sake For the gifts and calling of God are without repentance Who hath saved us 2 Tim. 1.9 10. and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Iesus before the world began But now is made manifest by the appearing of our Saviour Iesus Christ who hath abolished death and brought life and immortality to light through the Gospel The foundation of God standeth sure having this seal 2 Tim. 2.18 The Lord knoweth them that are his and let every one that nameth the name of Christ depart from iniquity But this one thing I do Philip. 3.13 14 15. forgetting those things which are behind and reaching forth unto those things which are before I presse toward the mark for the price of the high calling of God in Christ Iesus Let us therefore as many as be perfect be thus minded Put on therefore Collos 3.12 13 14 15. as the elect of God holy and beloved bowels of mercy kindnesse humblenesse of mind meeknesse long-suffering Forbearing one another and forgiving one another And above all things put on charity which is the bond of perfectnesse And let the peace of God rule in your hearts to the which also ye are called in one body and be ye thankfull God hath chosen the foolish things of the world to confound the wise 1 Cor. 1.27 29 30 31. and God hath chosen the weak things of the world to confound the things which are mighty That no flesh should glory in his presence But of him are ye in Christ Jesus who of God is made unto us wisdome and righteousnesse and sanctification and redemption That according as it is written He that glorieth let him glory in the Lord. Thus saith the Lord Jer. 9.23 24. Let not the wise man glory in his wisdome neither let the mighty man glory in his might nor let the rich man glory in his riches But let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord which exercise loving kindnesse judgement and righteousnesse in the earth for in these things I delight saith the Lord. But some one may happily say How shall I come to have a knowledge of this my election unto salvation To such a one it may be thus answered Notes of our Election Observe with thy self whether thou feelest and findest in thy self the effectuall notes and signes of thy election unto salvation working in thee or not as namely First What powerfull effect the word of God which we have so often heard preached unto us by way of reformation change and alteration hath wrought in us Secondly How we find and feel our selves to decline from sin and sinfull courses and whether we find in our selves a hatred of sin a strife and an endeavour in our selves to shun and avoid the same and all occasions which may any wayes draw us thereinto Thirdly How we find our selves to stand affected to vertue vertuous actions and goodnesse and whether we find in our selves a delight therein whether there be such a progresse in us in the way of godlinesse as S. Peter maketh mention of According as his divine power hath given unto us all things that pertain unto life and godlineffe 2 Pet. 1.3 4 5 6 7 8 9. through the knowledge of him that hath called us to glory and vertue Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust And besides this giving all diligence adde to your faith vertue and to vertue knowledge And to knowledge temperance and to temperance patience and to patience godlinesse And to godlinesse brotherly kindnesse and to
Scriptures 6. Together with ten preparatory directions for our better hearing of the Word of God preached unto us 7.8 9. And four speciall observations shewing that all our abilities come from God alone who enableth us to hear his Word aright and with profit being preached unto us 10.11 Thirdly How that we are to take into our serious consideration the powerfulnesse of the Word of God together with the great benefits we receive thereby 12.13 14 15. And herein is set forth and shewed the various appellations of the Word of God in the holy Scriptures 16.17 Fourthly How that the due consideration by us had in our reading hearing and meditations thereon ought to stirr up in us a love thereunto and a rejoycing therein 18 19. Fifthly How that these precedent observations being thus made use of by us will then work this good effect upon us as to make the VVord of God which we have with the precedent cautions thus read heard and meditated on to be a perpetuall comfort un-unto us both in life and death 19. CHAP. II. Of the severall Books mentioned in the Scriptures wherein is set forth the severall names of the said Books Together with an observation there of the difference between the wicked and the righteous in the day of Judgement Fol. 20 21 22 23. As also touching certain Books named in the Scripture and now not to be found 24 25. As also touching two other books the one Liber Providentiae the Book of Gods Providence and the second Liber Iudicii the Book of Gods Judgements 25 26. As also touching another book being Codex Conscientiae the Book of a mans Conscience Together with a short tract concerning Conscience the three properties or qualities of the conscience 26 27. With a description also what conscience is and of the testimony of the conscience accusing or excusing before God 27 28 29. And also of Gods presence every where beholding of all our actions which should make us the more carefull and vigilant of our selves and of all our actions 29 30. As also touching a guilty Conscience and a good Conscience and how the same are qualified and of the three speciall qualities of a good Conscience together with a more particular description of the conscience and shewing what the same is 30 31. And how that the conscience of a man is as a bridle to keep him from offending but as a whip or lash afterwards 31. And how that a mans very countenance will discover his offence and so shewing that though a man may be free from the Judgement of another yet he cannot be free from his own Judgement 31 32. CHAP. III. Of the Old Testament and of the New or of the Law and of the Gospel and of the difference between them wherein are set forth ten differences between the Law and the Gospel as appeareth Fol. 33 34 36 37 39 52 53 54 58. And here is set forth likewise the fruit of a sanctified life here 34. And also the threefold being of man 34 35. As also of the good and glad tidings of salvation the Gospel bringeth unto us 37 38 39. And here is shewed how that the Law tieth us to a due performance of all which the Law requireth to be done by us 39 40 41. How that the Gospel tieth us onely to believe aright in God and in his son Jesus Christ and looks onely upon the eye of our faith 42 43 44 45 46 47 48. Together with the two reasons why Christ used this speech saying Who touched me after that the woman having an issue of bloud came behind him and touched him 43 44 45 46. Herein is likewise shewed how that the just shall live by faith 47 48 49. Here also is shewed that with the heart man believeth unto righteousnesse and with the mouth confession is made unto salvation 49. And how we are the children of God by faith and the power of faith Together with the fruits thereof fully described 49 50 51. Here is also further shewed how that Christ in the Old Testament was hid and covered as under a veil But in the New Testament Christ is there revealed unto us and the veil of the Old Testament by him taken away 52. The mystery of godlinesse described 52 53. Here is likewise set forth unto us how that in the Old Testament we have the Law given by Moses but in the New Testament we have grace and mercy brought to us by Christ Jesus 53 54. Here is also set forth how that by the law we have the knowledge of sin and of Gods curse which followed thereupon 54 55. But by the Gospel we have the knowledge of the free pardon of our sins by the death of Christ and conferred unto us by his grace 55 56 57. Here is also shewed that God who spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things 57. Together also with the great benefits that redoundeth to the elect children of God 57 58. And how that Christ hath delivered us from the curse of the Law being made a curse for us 58. Again here is shewed how that the Law is as our school-master to bring us unto Christ and to shew us the way to him but the Gospel bringeth Christ himself unto us being the way the truth and the life 58 59. Here are also set forth severall variations of the Fathers upon these words of our Saviour Jesus Christ sc I am the way the truth and the life 59 60 61. Together also with St. Bernards four-fold venite of the world the flesh of the Devil and of Christ with their severall rewards to their followers 61 62. With an invitation of all to come unto Christ and to take his yoke being easie upon us 62. Here also is set forth the fruits and effects of Gods foreknowledge in the way of predestination election justification and glorification 62 63 64. And how that our salvation dependeth on the mercy of God in and through Jesus Christ our Saviour being justified by his grace 64. Together with a full manifestation unto us of the free grace and bounty of God unto us in the means of our salvation and for the better grounding of our faith a three-fold course is observed thereby to tye us the faster unto him 64 65. Here is also shewed that God doth inspire us by his Word and that this ought to raise up in us a more certain knowledge of our election and so to stirr up in us a Christian and godly strife to make our calling and election sure 65 66. Here is also shewed that we must not be carelesse in the great matter of our election to salvation but to be active herein and use the meanes which God hath appointed for us to use and worketh in us ability to do and perform the same 66 67 68 69. Here is also set forth unto us three effectuall notes and signs of our
set and the books were opened But thou O Daniel Daniel cha 12. ver 4. shut up the words and seal the book even to the time of the end many shall run to and fro and knowledge shall be increased And these shall go away into everlasting punishment Matthew cha 25. ver 46. but the righteous into life eternall For the hour is coming John chap. 5. ver 28 29. in the which all that are in the graves shall hear his voice And shall come forth they that have done good unto the Resurrection of life and they that have done evil unto the Resurrection of damnation Let them be blotted out of the book of the living Psalm 69. ver 28. and not be written with the righteous He that overcometh Revelation chap. 3. ver 5. the same shall be clothed in white raiment and I will not blot out his name out of the book of life but I will confesse his name before my father and before his angels And I entreat thee also Philippians ch 4. ver 3. true yoke-fellow help these women which laboured with me in the Gospel with Clement also and with other my fellow labourers whose names are in the book of life And it was given unto him Revelation ch 13. ver 7 8. to make war with the Saints and to overcome them and power was given him over all kindreds and tongues and nations And all that dwell upon the earth shall worship him whose names are not written in the book of life of the Lambe slain from the foundation of the world The beast that thou sawest was Revelation chap. 17. ver 8. and is not and shall ascend out of the bottomlesse pit and go into perdition and they that dwell on the earth shall wonder and whose names are not written in the book of life from the foundation of the world when they behold the beast that was and is not and yet is And I saw the dead small Revelation ch 20. ver 12 13. and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works And death Revelat. chap. 20. ver 14 15. and hell were cast into the lake of fire And whosoever was not found written in the book of life was cast into the lake of fire And if any man shall take away from the words of the book of this prophecie Revelat. chap. 2 r 2. ve 19. God shall take away his part out of the book of life and out of the holy City and from the things which are written in this book Books named in the Scripture and not to be found as namely Is not this written in the book of Iasher the marginall note of an old Bible Ioshua chap. 10. ver 13. being as some read it In the book of the righteous meaning Moses The Chaldee text reading In the book of the Law But it is like that it was a book thus named which is now lost All this in the marginall notes of an old Bible As it is written in the book of Iasher 2 Samuel cha 11. ver 18. or righteous as the marginall note is Wherefore it is said in the book of the warres of the Lord Numbers chap. 21. ver 14. or of the battels which by a marginall note in an old Bible seemeth to be the book of the Iudges or a book which is lost Concerning the acts of David the king behold 1 Chron. chap. 29. ver 29. they are written in the book of Samuel the Seer and in the book of Nathan the prophet and in the book of Gad the Seer The marginall note in an old Bible is that the books of Nathan and Gad are thought to have been lost in the captivity And there shall in no wise Revelation ch 21. ver 27. enter into it any thing that defileth neither whatsoever worketh abomination nor maketh a lye but they which are written in the Lambes book of life There is as One well observeth a two fold Book of God as namely First there is Liber Providentiae that is the Book of Gods Providence whereby we are taught to know our duties to God and to referre our selves and all our actions to his Divine Providence and mercy and to use his good blessings on us bestowed to his glory All which if we thus do we shall then receive all things necessary in this world and life eternall in the world to come But if we are disobedient and do contrary to all this then there is a second Book which will be opened against us as namely Secondly there is Liber Judicii the Book of Gods Judgement whereby we shall receive all the Judgements of God therein mentioned and pronounced against the wicked and disobedient Then shall the king say unto them Matthew cha 25. ver 34. on his right hand Come ye blessed of my Father inherit the kingdome prepared for you from the foundation of the world Then shall he say also unto those Matthew cha 25. ver 41. on the left hand Depart from me ye cursed into everlasting fire prepared for the Devil and his angels It is observed by a Father That there is another book and that is called Codex Conscientiae the book of a mans conscience St. Chrysostome observeth thus much S. Chrysostom sc That Conscientia est codex in quo quotidiana nostra peccata rescribuntur The Conscience is a book in the which our daily sinnes and offences are writ down registred and recorded against us as S. Chrysostome observeth And as touching Conscience There is a Threefold quality of the Conscience Of Conscience as One observeth as namely First Testificare de praeterito that is to bear testimony and witnesse of what is done by us and past Secondly Accusare vel excusare to accuse us of what we have done or else to excuse us Thirdly Solvere vel ligare That is either to let us loose or else to bind us fast up For when the Gentiles Romans chap. 2. ver 14.15.16 which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves Which shew the work of the Law written in their hearts their Conscience also bearing witnesse and their thoughts mean while accusing or else excusing one another In the day when God shall judge the secrets of men by Jesus Christ according to my gospel Conscientia est quasi cordis scientia S. Bernard ut S. Bernard The conscience is as it were the very knowledge of the heart By strength stratagems and policy men do overcome their enemies But God
in vita aeterna cum Christo beatus qui non est in hac vita in Christo sanctus That is He shall never be happy with Christ in the life to come and eternall who is not in this life holy and sanctified in Christ It is well observed That man hath a Threefold being as namely First Esse naturae a Naturall being by birth Secondly Bene esse gratiae a well-being by grace by his new birth And Thirdly Optime esse gloriae his glorious being by death the same being an entrance into a life of glory These three being all of them specified by this ensuing place of Scripture c. Jesus answered and said unto him John 3.3 5 6 8. Verily I say unto thee except a man be born again he cannot see the kingdome of God Verily verily I say unto thee except a man be born of water and of the Spirit he cannot enter into the kingdome of God That which is born of the flesh is flesh and that which is born of the Spirit is spirit The wind bloweth where it listeth John 14.2 3. and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth so is every one that is born of the Spirit In my fathers house are many mansions I go to prepare a place for you And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also Fourthly Gen. 2. the Old Testament or the law sheweth unto us our miserable estate and condition we are in by sin and by the fall of our first parents in Paradise The New Testament or the Gospel sheweth unto us our happy estate and condition we are in by grace by the merits death and passion Resurrection and ascension of our Lord and Saviour Iesus Christ For now is Christ risen from the dead 1 Cor. 15.20 21 22. and become the first fruits of them that slept For since by man came death by man came also the Resurrection of the dead For as in Adam all die even so in Christ shall all be made alive For the wages of sin is death Rom. 6.23 but the gift of God is eternall life through Iesus Christ our Lord. And sin when it is finished James 1.15 bringeth forth death As by the offence of one Rom. 5.18 19 20 21. Iudgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all men unto justification of life For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound That as sin hath reigned unto death even so might grace reign through righteousnesse by lesus Christ our Lord. Fifthly In the Old Testament we have many Prophecies and foretellings of Christ our Saviour to come In the new Testament or Gospel we have the joyfull newes and glad tidings of the birth of our Lord and Saviour Iesus Christ And hereupon one well saith The Gospel or the good spel because the Gospel bringeth us good and glad tidings of salvation in and by Iesus Christ And there were in the same country shepheards abiding in the field Luke 2.8 9 10 11 12. keeping watch over their flock by night And lo the Angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid And the Angel said unto them fear not for behold I bring you good tidings of great joy which shall be to all people For unto you is born this day in the city of David a Saviour which is Christ the Lord. And his name was called Jesus which was so named of the Angel before he was conceived in the wombe Behold Mat. 1.20 21 22 23. the Angel of the Lord appeared unto him in a dream saying Ioseph thou son of David fear not to take unto thee Mary thy wise for that which is conceived in her is of the holy Ghost And she shall bring forth a son and thou shalt call his name Iesus for he shall save his people from their sins Now all this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying Behold Isaiah 7.14 a Virgin shall be with child and shall bring forth a son and shall call his name Emmanuel which being interpreted is God with us And the word was made flesh John 1.14 and dwelt among us and we beheld the glory as of the onely begotten son of the father full of grace and truth Who 1 Pet. 1.20 verily was fore-ordained before the foundation of the world but was manifest in these last times for you But when the fulnesse of time was come God sent forth his son made of a woman and made under the Law To redeem them that were under the Law Gal. 4.4 5. that we might receive the adoption of sons Sixthly The Law tyeth us to an active obedience and due performance of all which the Law requireth to be done by us Dicit Lex hoc fac vive that is do and perform all this which is commanded and live Now therefore hearken O Israel Deut. 4.1 2. unto the statutes and unto the judgements which I teach you for to do them that ye may live and go in and possesse the land which the Lord God of your fathers giveth you Ye shall not adde unto the word which I command you neither shall ye diminish ought from it that ye may keep the commandements of the Lord your God which I command you What thing soever I command you Deut. 12.32 observe to do it thou shalt not adde thereunto nor diminish from it Ye shall do my judgements and keep mine ordinances Levit. 18.4 5. to walk therein I am the Lord your God Ye shall therefore keep my statutes Levit. 20.8 and my judgements which if a man do he shall live in them I am the Lord. And ye shall keep my statutes and do them I am the Lord which sanctifie you Therefore shall ye keep my commandements Levit. 22.31 and do them I am the Lord. But if thou wilt enter into life Mat. 19.17 keep the commandements Onely Joshua 1.8 9. be thou couragious that thou mayest observe to do according to all the law which Moses my servant commanded thee turn not from it to the right hand or to the left that thou mayest prosper whithersoever thou goest This book of the law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou mayest observe to do according to all that is written therein for then thou shalt make thy way prosperous then thou shalt have good successe Ye shall observe to do therefore Deut. 5.32 33. as the Lord your God
promise Life I am the life which I lay down for the life of the World And again Clamat errantibus ego sum via S. Bernard Clamat dubitantibus ego sum veritas Clamat Lacescentibus ego sum vita Christ is the way for us to walk Truth us to direct And Life us to refresh And again St. Ambrose upon this place saith Ambulare vis ego sum via Falli non vis ego sum veritas Mori non vis ego sum vita Non est qua eas Nisi per me S. Ambro Non est quo eas Nisi ad me Surge igitur O homo quiae Via vita veritas veniunt at te Wilt thou walk then I am the way Wilt thou not be deceived then I am the Truth Wilt thou not die then I am the life There is no way in which thou canst walk but by me only There is no way whither thou canst go but only to me Arise therefore O man and that speedily because The way the life and the truth do come unto thee And again St. Bernard upon these words of the Evangelist Iohn 14.6 Christus est via S. Bernard Io. 14.6 veritas vita Christ is the way the truth and the life Christus est via sine errore Veritas sine falsitate Vita sine morte And again S. Bernard Christus est Via in exemple Ut homo Veritas in promisis Vita in remnneratione ut Deus Christ is the way without error The truth without falshood The life without death Again Christ is The way in his example as he was man The truth in his promises And the life in his free bestowing thereof on us as he is God And again St. Augustin upon these words saith Errare non vis ego sum via St. August Decipi non vis ego sum seritas Mori non vis ego sum vita Wilt thou not erre then I am the way Wilt thou not be deceived then I am the truth Wilt thou not die then I am the life From hence St. St. Bernard Bernards fourfold Venite is very observable Shewing us the difference between the call of the Devil and his Instruments inviting us to follow them and what reward they promise their followers for so doing And the call of Christ our Saviour and his invitation of us to follow him and what he promiseth us for our so doing Dicit mundus venite S. Bernard et ego Inficiam Dicit caro venite et ego Illiciam Dicit daemon venite et ego interficiam Dicit Christus ventte et ego reficiam The World saith to us come and follow me and my reward is this I will infect you The flesh saith to us come and follow me and my reward is this I will intice and allure you to ill The Devil saith to us come and follow me and my reward is this I will destroy you both body and soul in hel But Christ saith to us come and follow me and my reward is this I will new make you and supply all your defects whatsoever Come unto me all ye that labour Mat. 11.28 29 30. and are heavy laden and I will give you rest Take my Yoak upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your souls For my yoke is easie and my burden is light For this is the love of God 1 Io. 5.3 that we keep his Commandements and his Commandements are not grievous And we know Rom. 8.28 that all things work together for good to them that love God to them who are called according to his purpose For whom he did foreknow Rom. 8.29 30. he also did predestinate to be conformed to the image of his Son that he might be the first born among many brethren Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Blessed be the God and Father of our Lord Iesus Christ Ephes 1.3 4 5 7 9. who hath blessed us with all spiritual blessings in heavenly places in Christ According as he hath chosen us in in him before the foundation of the World that we should be holy and without blame before him in love Having predestinated us unto the adoption of children by Iesus Christ to himself according to the good pleasure of his Will In whom we have redemption through his bloud the forgiveness of sins according to the riches of his grace Having made known unto us the mystery of his will according to his good pleasure which he hath purposed in himself That in the dispensation of the fulness of times he might gather together in one all things in Christ both which are in heaven and which are on earth even in him In whom also we have obtained an inheritance Ephes 1.11 12 13 14. being predestinated according to the purpose of him who worketh all things after the Counsell of his own will That we should be to the praise of his glory who first trusted in Christ In whom ye also trusted after that ye heard the word of Truth the Gospel of your salvation In whom also after that ye beleeved ye were sealed with the holy Spirit of promise which is the earnest of our Inheritance untill the redemption of the purchased possession unto the praise of his glory According to his mercy Tit. 3.5 6.7 he saved us by the washing of regeneration and renewing of the holy Ghost which he shed on us aboundantly through Jesus Christ our Saviour That being justiffed by his Grace we should be made heirs according to the hope of eternal life So then Rom. 9.16 it is not of him that willeth nor of him that runneth but of God that sheweth mercy From these before-ment oned places of Scripture it doth appear unto us for our comfort that God doth hereby manifest unto us his free grace and bounty in the means of our salvation and that for the better grounding of our faith herein he observeth this course as namely First Noseligere ordinare praedestinare ad salvationem in praescientia sua divina aeterna To choose ordain and predestinate us unto salvation in his divine and eternall foreknowledge Secondly Nos inspirare renovare illuminare per Spiritum suum sacrosanctum To inspire to renew and to illuminate us by the heavenly operation of his holy Spirit in us Thirdly Nos ligare trahere dirigere stabilire adificare per verbum suum divenum per sacramenta sua sacra To biud draw direct establish and build us up in the heavenly building and knowledge of Christ by his divine and holy Word and by his holy and blessed Sacraments St. Augustines observation is this St. Augustin That God doth Inspirare per verbum God doth inspire us by his Word The due and serious consideration of all this ought not onely to raise
liveth here meerly as a worldly-minded man and doth here devote himself wholly to the service of the world and placeth his chief joy and delight in the pleasures of the world and so maketh this his chief happinesse he shall be sure after this life ended to gain unto himself everlasting death The first of these shall enjoy the happinesse of that blessed sentence in the last day of Come ye blessed of my Father Matth. 25.34 inherit the kingdome prepared for you from the foundation of the world And the other shall enjoy the horrour of that fearfull sentence of malediction in the last day of Depart from me ye cursed Matth. 25.41 into everlasting fire prepared for the devil and his angels Stulte cur te nan disponis ad moriendum cum sis pro certo moriturus ut Pater Thou miserable man or thou fool Why dost thou not fit and prepare thy self for death seeing it is most certain thou must die as a Father observeth Stat sua cuique dies Virgil. Every man hath the certain time or day of his death to him designed and appointed as the Poet Virgil observeth To every thing there is a season Eccles 3.1 2. and a time to every purpose under the heaven A time to be born and a time to die Fleres Sir Thomas Moor. si scires unum tua tempora mensem Rides quum non sit forsitan una dies Knew'st thou a moneth should end thy dayes It would give cause of sorrow And yet perhaps thou laugh'st to day When thou must dye to morrow As was observed by that learned Sir Thomas Moor. Mors tam juveni ante oculos esse debet quam seni ut Seneca Young men as well as old ought alwayes to be prepared for death Quis est adolescens cui exploratum sit Cicero se ad vesperum esse victurum ut Cicero What young man is there to whom it is made certainly known or revealed that he in the morning shall live untill night Senibus St. Bernard mors in januis adolescentibus mors in insidiis est ut St. Bernard To old men death is as it were alwayes knocking at their gates and ready to seize upon them but to young men death is alwayes ready with his wyles to ensnare and intrap them at unawares and therefore they ought at all times both young and old to be ready and prepared for the same Incertum est quo te loco mors inveniet Sencca itaque tu illum omni loce expecta ut Seneca It is altogether uncertain in what place death will look for thee therefore do thou expect and look for death in every place as Seneca observeth Mors ubique te expectat S. Bernard tu igitur si sapis eum ubique expectabis ut St. Bernard Death doth wait and look for thee every where and therefore if thou art wise thou wilt likewise look for death every where Quicquid facis respice ad mortem Seneca Whatsoever thou doest have an eye and a serious thought upon thy death as Seneca observeth Nulla res magis proderit Seueca quam cogitatio mortalitatis Nothing whatsoever thou doest shall more profit or avail thee than a serious thought and meditation by thee had of thy mortality as Seneca observeth Sive comedam sive bibam sive aliud aliquid faciam St. Hierom. semper vox illa terribilis auribus meis insonare videtur Surgite mortui venite ad judicium Whether I eat or whether I drink or what else soever I do it seemeth unto me that I do alwayes hear that terrible and fearfull voice resounding in mine eares Arise O ye dead and come unto judgement as St. Hierom observeth We shall not all sleep 1 Cor. 51.52 but we shall all be changed in a moment in the twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible and we shall be changed Sic quotidie vivamus St. Hierom. quasi die illa judicandi simus Let us so live every day as if we were every day to come unto Judgement as St. Hierom observeth Omnem crede diem supremum ut Seneca Let us so actibi Seneca diluxisse count of every day as if the same were for certain to be our very last day Dies omnis pro ultimo habeatur ut Seneca Seneca Every day ought to be accounted by us as our last day Quomodo de die in diem St. Augustin defenendo peccas cum extremum diem tuum nescias Wherefore doest thou still continue to sin and to offend deferring and putting off thy repentance from day to day when as thou art wholly ignorant which day of thy life shall be thy last day as St. Augustin observeth Id ago Seneca ut mibi instar totius vitae sit dies nec tanquam ultimum rapio sed sic illum aspicio tanquam esse vel ultimus possit I now do that as if that this very day were a resemblance of my whole life Neither do I take this day as my last day but I do so look upon it and behold the same as that the same either is or may be my last day as Seneca observeth Male vivit quisquis nescit bene mori Seneca He liveth very ill who knoweth not how to frame himself to dye well as Seneca observeth Bene mori est libenter mori To dye well is to dye willingly as Seneca observeth Timor mortis est desperatio vitae aeternae post mortem S. Chrysostom Fearfulnesse of death sheweth a kind of desperation of the happy enjoying of life eternall after death as St. Chrystostome observeth It is written of Charles the fifth that he coming to the Duke of Venice his court and there after royall entertainment the Duke shewed him all the Riches of his Dukedom and then demanded of him how he liked the same who answered him in this manner Haec sunt quae faciunt nos invites mori These and such like worldly pleasures contentments and delights are the only things and causes which make us so unwilling to die and to leave this world Non mori timeo quia bonum habeo Dominum I am not afraid to die S. Ambrose because I have a good and gracious Lord God to whom I am now going as St. Ambrose observeth It is memorably written of holy Hilarion who having lived fourscore years and being then visited with sickness and being somewhat fearfull to dye reasoning thus with himself at the last he passionately burst forth into these words saying Egredere quod times anima mea Octoginta annes servisti domine VVhy art thou afraid O my Soul to go forth unto him whom thou hast so long time served S. Jerome in vita Hilarionis Thou hast now served thy Lord God fourscore years therefore now O my Soul go forth chearfully unto him thou hast
so long time served and having thus said he quietly died as St. Jerome observeth Death as one observeth is Succisio non occisio portus non orcus A cutting down not a cutting quite off A port or haven by which we pass to joy and not a gulf to swallow us up And this is via universae carnis the way of all flesh It is written of Xerxes That he having gathered together a million of Men went up into a high Mountain and there looking down upon them he presently wept and he being demanded why he did so answered Quia infra centum annos Because that within these hundred years all these so goodly Souldiers who now do as it were shew their strength and bravery will yet within that time be all of them dead For that Abraham is dead John 8.52 and the Prophets Therefore certain it is we must all dye and this is by no means to be avoided therefore we ought to labour and endeavour our selves so to live here as that in the end we dye not the death eternal But may enjoy after this life ended the unspeakable blessedness of the life to come and so being assured hereof the thought of the death temporal will never be grievous or troublesome unto us St. S. Hierome Hierome saith thus of Nepotian being dead That he did rather Migrare quam mori rather pass to an other place than die St. S. Bernard Bernard writes thus of one Hubertus being dead That he did rather abire quam obire fall asleep than dye And St. S. Chrysostom Chrysostome upon the death of a godly man saith Dormit non mortuus est quiescit non periit He is asleep not dead he doth rest and not perish Omnia pereundo servantur Tertullian All things by perishing are kept alive The Corn it dies and springs again as Tertullian observeth From hence ariseth unto us a great comfort in our death But some men will say 1 Cor. 15.35 to 44. How are the dead raised up and with what body do they come Thou Fool that which thou sowest is not quickned except it die And that which thou sowest thou sowest not that body that shall be but bear grain it may chance of Wheat or of some other grain But God giveth it a body as it hath pleased him and to every seed his own body So also is the resurrection of the dead it is sown in corruption it is raised in incorruption It is sown in dishonor it is raised in glory it is sown in weakness it is raised in power It is sown a natural body it is raised a splritual boby there is a natural body Tertu lian and there is a spiritual body Mors est provectio ad resurrectionem non mors est janua qua intremur in Coelum et mors est via ad resurrectionem Death is as it were a Journey or a passage unto our Resurrection and not a Death and our Resurrection is the Gate or Way by which we enter into Heaven and Death is the ready way unto our Resurrection as Tertullian well observeth S. Augustine Therefore well saith Augustine hereupon Tolle articulum de resurrectione Christi et sublata est omnis spes vitae aeterna Take away the Article of the Resurrection of Christ and all our hope of life eternal is then also taken away Mors est Janua vitae Augustin Death is the Gate unto Life as St. Augustin observeth Petrus Damianus de Stephano mortuo Peter Damianus of Stephen being dead Petrus Damianus writeth thus Foelix somnus cum requie requies cum voluptate voluptas cum aeternitate O happy sleep with rest and rest with pleasure and pleasure with the enjoyment of eternity Whereupon St. S. Gregory Gregory writing upon the same saith Dulcis simul beatus somnus O sweet and also happy sleep Mors est cursus ad Coelum S. Chrysostom Death is a speedy course race or way to Heaven as St. Chrysostome observeth Again we are here in this World as Pilgrims Whereupon saith Augustine S. Augustin Cui peregrinatio dulcis est non amat patriam He whose Pilgrimage here is sweet unto him cannot be in love with his Country with this life Mors non est exitus sed transitus ad Coelum via ad Regnum Death doth not put a final end and period unto us but the same is as a passage for us unto Heaven and the ready way by which we must enter into the Kingdom of Heaven even into eternity as a Father well observeth And in this so troublesome a Sea of of this World Seneca and exposed unto all the surges and tempestuous waves that can arise there is no Port or Haven that doth appear unto the Navigators in this Sea for them to land or arive at but only the Port or Haven of Death as Seneca observeth Justo mors salutis est portus S. Ambrose ut St. Ambrose de bono morte To the Iust and godly Men death is the Port and Haven of Health and of Happiness It is our life here which doth keep and sever us from our Saviour but it is a happy death which doth conjoyn us unto Christ our head Non est mors sed vita quae morientem Christo societ Non est vita sed mors quae viventem Christo seperat It is not death but life which doth as it were conjoyn and associate the soul of the dying Christian unto Christ And it is not to be called a life but rather death which doth as it were seperate the Soul of the living Christian from Christ his Saviour Quod interim morimur S. Ciprian de mortalitate ad immortalitatum morte transgradimur Nec potest vita aeterna succedere nisi hinc contigerit exire Non est exitus sed transitus et temporali itinere de cursa ad aeterna transgressus ut Ciprian in tractatu de mortalitate For as much as we do here die suddenly we do pass by death unto immortality neither can life eternal succeed unless it happen unto us first to leave this Life It is not a final end but a passage and by the course of a temporal journey a passing unto Heaven Descendit altissimus S. Bernard et sua nobis descensa suavem ac salubrem dedicavit ascensum ut S. Bernard The highest did descend from Heaven and so by his descending he did dedicate his ascension to be good and profitable unto us Ascendit qui descendit S. Augustine descendit nt sanaret te ascendit ut levaret te ut St. Augustine He which ascended is the same which descended he descended that so he might heal and cure thee of all thy malladies he ascended that so he might by the virtue of his powerfull ascension lift thee up and make thee to ascend likewise Iohn 14.2 3. In my Fathers House are many mansions if it were not
as the bed Nothing more resembles our resurrection than our awaking and rising again in the morning This ought to put us daily in mind of our death and resurrection Et Lathi consanguineus sopor Virgil. ut Virgil. Sleep is a Cousin of death Speculum mortis somnnm Tertullian ut Tertullian Sleep is a very spectacle of death Quoties dormis vigilas toties morieris resurgis As often as thou sleepest and awakest again so often by way of resemblance dost thou dye and rise again as a Father observeth Dies iste Seneca quem tanquam extremum reformidas aeterni natalis est ut Seneca That day which thou so much fearest as being thy last day the same day for thy joy and comfort is thy everlasting birth-day Cur igitur doles Tertullian de patientia si periisse non credis ut Tertullian De patientia Why dost thou therefore grieve and lament to think of this thy last day if thou dost believe thou shalt not perish thereby We have rather cause of rejoycing when we think of this our last day of the day of our death the same being the day of our happy change All the daies of my appointed time Iob 14.14 will I wait till my change come Ultimus optimus medicus morberum etiam immedicabilium est mors Aeschilus ut Aeschilus Death is the last and the best Physitian and that of incurable diseases Mors aeterna quies ut Pater Aerumnarum requies mors Death brings us to our everlasting rest and puts an end unto all our miseries The antient Counsels termed the blessed Sacrament Or Viaticum morientis Viaticum Aeternitatis A blessed bate that the devout Soul useth to take in this life when he is even ready to travell for the other life It is very memorably observed by Nazianzen of St. Basil Nazianzen of S. Basil that in his life time he desired that when death came he might be so happy as in the ending of his daies to die with some divine sentence of piety in his mouth at the instant before his death Death is as a Father observeth a passage from Earth to Heaven from a World of endless miseries here to a happy Heaven of everlasting happiness in Heaven And he said unto Iesus Luke 23.42 43. Lord remember me when thou commest into thy Kingdom And Iesus said unto him Verily I say unto thee to day shalt thou be with me in Paradise Death as one observeth is a temporary separation of the Soul from the body A location or placing of the body in the Earth from whence it was taken and there to remain till the last day the day of Iudgement being the day of the happy re-uniting of the Soul and Body together again And a translation of the Soul and Spirit of man unto God that gave it who at the first breathed into him the breath of life And the Lord God formed man of the dust of the ground Gen. 2 7. and breathed into his Nostrils the breath of life and man became a living Soul All in whose Nostrils was the breath of life Gen. 7.22 In the sweat of thy face Gen. 3.19 shalt thou eat bread till thou return unto the Ground for out of it was thou taken for dust thou art and unto dust shalt thou teturn Cease ye from man Isaiah 2.22 whose breath is in his Nostrils All flesh shall perish together Iob 34.15 and Man shall turn again unto the dust His breath goeth forth Psal 146.4 he returneth to his earth All are of the dust Eccles 3.20 and all turn to dust again Thou takest away their breath Ps 104 29. they dye and return to their dust The Lord created man Ecclus. 7.8 of the earth and turned him into it again Then shall the Dust return to the earth as it was Eccles 12.7 and the Spirit shall return unto GOd who gave it I also am formed out of the clay Iob 33.6 But now O Lord Isaiah 64.8 thou art our Father and we are the clay These and such like meditations cannot choose but make the thought of death to be very happy and comfortable unto us A good name is better than pretious ointment Eccles 12.1 and the day of death than the day of ones birth A promise of Gods mercy A Promise of Gods mercy to comfort us against the day of our death For thou hast delivered my Soul from death Psalm 56.13 I will ransome them from the power of the grave Hosea 13.14 I will redeem them from death O death I will be thy plague O grave I will be thy destruction Verily Iohn 5.24 verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life He will swallow me up in victory Isaiah 25.8 9. and the Lord God will wipe away tears from off all faces and the rebuke of his people shall he take away from off all the earth for the Lord hath spoken it And it shall be said in that day Lo this is our God we have waited for him and he will save us This is the Lord we have waited for him we will be glad and rejoice in his salvation For thou hast delivered my Soul from death Psal 116.8 mine eyes from tears and my feet from falling For the Lambe which is in the midst of the Throne shall feed them Rev. 7 17. and shall lead them unto living Fountains of waters and God shall wipe away all tears from their eyes And God shall wipe away all tears from their eyes Rev. 21.4 and there shall be no more death neither sorrow nor crying neither shall there be any more pain for the former things are passed away But we had the sentence of death in our selves 2 Cor. 1.9 10. that we should not trust in our selves but in God which raised the dead who delivered us from so great a death and doth deliver in whom we trust that he will deliver us 2 Tim. 2.19 The Lord knoweth them that are his Who hath saved us 2 Tim. 1.9 10. and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Iesus before the world began But is now made manifest by the appearing of our Saviour Iesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel Forasmuch then as the Chlidren are partakers of flesh and blood Heb. 2.14 15. he also himself took part of the same that through death he might destroy him that had the power of Death that is the Devil And deliver them who through fear of death were all their life time subject to bondage We know that we have passed from death unto life